Table of Contents

The Book of Genesis. Section 1 of 2, (Gen 1-24)

The Book of Genesis

Genesis 1

Genesis 2

Genesis 3

Genesis 4

Genesis 5

Genesis 6

Genesis 7

Genesis 8

Genesis 9

Genesis 10

Genesis 11

Genesis 12

Genesis 13

Genesis 14

Genesis 15

Genesis 16

Genesis 17

Genesis 18

Genesis 19

Genesis 20

Genesis 21

Genesis 22

Genesis 23

Genesis 24

The Book of Genesis. Section 2, (Gen. 25 - end)

The Book of Genesis

Genesis 25

Genesis 26

Genesis 27

Genesis 28

Genesis 29

Genesis 30

Genesis 31

Genesis 32

Genesis 33

Genesis 34

Genesis 35

Genesis 36

Genesis 37

Genesis 38

Genesis 39

Genesis 40

Genesis 41

Genesis 42

Genesis 43

Genesis 44

Genesis 45

Genesis 46

Genesis 47

Genesis 48

Genesis 49

Genesis 50

Comments on the Book of Exodus

Exodus 1

Exodus 2

Exodus 3

Exodus 4

Exodus 5

Exodus 6

Exodus 7

Exodus 8

Exodus 9

Exodus 10

Exodus 11

Exodus 12

Exodus 13

Exodus 14

Exodus 15

Exodus 16

Exodus 17

Exodus 18

Exodus 19

Exodus 20

Exodus 21

Exodus 22

Exodus 23

Exodus 24

Exodus 25

Exodus 26

Exodus 27

Exodus 28

Exodus 29

Exodus 30

Exodus 31

Exodus 32

Exodus 33

Exodus 35

Exodus 36

Exodus 37

Exodus 37

Exodus 38

Exodus 39

Exodus 40

Comments on Leviticus

Leviticus 1

Leviticus 2

Leviticus 3

Leviticus 4

Leviticus 5

Leviticus 6

Leviticus 7

Leviticus 8

Leviticus 9

Leviticus 10

Leviticus 11

Leviticus 13

Leviticus 14

Leviticus 15

Leviticus 16

Leviticus 17

Leviticus 18

Leviticus 19

Leviticus 20

Leviticus 21

Leviticus 22

Leviticus 23

Leviticus 24

Leviticus 25

Leviticus 26

Leviticus 27

Zechariah

Preface

ZECHARIAH 1

God's Call to Return to Him

(vv. 1-6)

A NIGHT VISION: THE FIRST OF EIGHT

(vv. 7-11)

THE LORD'S PROMISE TO COMFORT ZION (vv. 12-17)

THE FOUR HORNS AND FOUR CARPENTERS (vv. 18-21)

ZECHARIAH 2

The Third Vision — A Man With a Measuring Line (vv. 1-5)

ISRAEL'S FUTURE JOY SHARED BY MANY NATIONS (vv. 6-13)

ZECHARIAH 3

The Fourth Vision — Grace to the Representative High Priest Overcoming Satan's Opposition (vv. 1-5)

GOVERNMENT FOLLOWING GRACE (vv. 6-7)

THE BRANCH AND THE STONE (vv. 8-10)

ZECHARIAH 4

The Fifth Vision — The Lampstand (vv. 1-14)

ZECHARIAH 5

The Sixth Vision — A Flying Scroll (vv. 1-4)

THE SEVENTH VISION: THE EPHAH AND THE WOMAN (vv. 5-11)

ZECHARIAH 6

The Eighth Vision — Four Chariots (vv. 1-8)

THE CROWNING OF THE HIGH PRIEST (vv. 9-11).

THE MESSAGE TO JOSHUA (vv. 12-15)

ZECHARIAH 7

A Question Answered Negatively (vv. 1-7)

A FURTHER MESSAGE FROM GOD (vv. 8-14)

ZECHARIAH 8

The Positive Answer (vv. 1-17)

THE FASTS TURNED INTO FEASTS (vv. 18-23)

ZECHARIAH 9

Syria, Tyre and Philistia to Fall Under Judgment (vv. 1-8)

ISRAEL'S MESSIAH ANNOUNCED (vv. 9-17)

ZECHARIAH 10

Blessing Assured in God's Time (vv. 1-12)

ZECHARIAH 11

Judgment Because the True Shepherd of Israel is Rejected and a False Shepherd Accepted (vv. 1-6)

THE TRUE SHEPHERD (vv. 7-14)

THE WORTHLESS SHEPHERD (vv. 15-17)

ZECHARIAH 12

The Deliverance of Judah and Jerusalem (vv. 1-9)

JUDAH LOOKS ON HIM WHOM THEY PIERCED (vv. 10-14)

ZECHARIAH 13

Results in Great Blessing (vv. 1-4)

NOT A PROPHET, BUT THE TRUE SERVANT (vv. 5-9)

ZECHARIAH 14

Nations Punished, Then Restored (vv. 1-15)

THE GREAT TRANSFORMATION (vv. 16-21)

LMGRANT - Old Testament Works

L. M. Grant

This document may be found online at www.stempublishing.com

You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

The Book of Genesis. Section 1 of 2, (Gen 1-24)

The Book of Genesis

. Section 1 of 2, (Gen 1-24).

L M Grant.

PREFACE

Can we imagine a God of infinite glory and dignity who never had a beginning? Can we understand His existing from eternity, yet having no created universe over which to exercise authority? As to these things there are problems that our finite minds can never hope to penetrate. Genesis says nothing about them, but opens with the sublime declaration, “In the beginning God created the heavens and the earth.” This is written for the sake of mankind, but God does not have to explain Himself to us.

The writer of Genesis, who was no doubt Moses (Luke 24: 27) could not get his information from anyone but God. People have supposed that he gathered material for this book from other human sources, but this is settled by 2 Timothy 3: 16: “All scripture is given by inspiration of God.” Humans have imagined all kinds of silly answers to the question of origins, but none of these answers comes near to the majestic dignity and truth of what God has revealed in the book of Genesis.

Genesis, being the book of beginnings, has been called the seed plot of the Bible. It contains in admirable seed form all the truths that are later developed throughout scripture. Here is seen the beautiful simplicity of early life on earth before creation was so greatly marred by the complications that sin has introduced. Genesis symbolizes the life-giving work of God begun in a soul — new birth — with promise of fruit to come. The book specially revolves around the lives of seven outstanding patriarchs — Adam, Enoch, Noah, Abraham, Isaac, Jacob and Joseph.

Genesis 1

THE FIRST DAY: LIGHT INTRODUCED (vv. 1-5)

In our human nature is a thirst to know about origins. God has given us this nature and God supplies the answer to our desire simply and decisively in the first statement of His own revelation to mankind. He goes no further back than to the beginning of the history of the created heavens and earth. Anyone who has faith understands this, “that the worlds were formed by the word of God” (Heb. 11: 3). Some may question and reason as to how God could create so tremendous a universe, but faith simply believes what the word of God says, “He spoke, and it was done, He commanded, and it stood fast” (Ps. 33: 9).

This was the beginning of God's activity in creation. John 1: 1 also uses the expression, “In the beginning,” but does not speak of what was done, rather that “In the beginning was the Word.” Christ, the Word of God, had no beginning: He was in the beginning; so that verse 2 declares, “all things came into being by Him” (NASB).

Verse 1 stands alone in its solitary grandeur. We have no means of telling how long a time intervened between verses 1 and 2. Verse 2 tell us the earth was “waste and empty” (JND trans.), but Isaiah 45: 18 declares, “not as a waste did He create it” (JND). Some have sought to prove that the earth became a waste at the time of Satan's fall, but though it might be true, scripture does not clearly state this. When it became waste, or how long it remained in that state, we do not know. the fact is clear that something took place to cause this desolation. In a similar way, though Adam was created upright, his fall brought ruin into his moral nature. “Darkness was upon the face of the deep” describes man's fallen condition too, just as it describes the condition of a desolate creation, all covered with water, a state of instability and restlessness.

Then the Spirit of God intervened, moving upon the face of the waters. This Hebrew verb indicates a continued movement. In conjunction with this movement, God's word accomplishes immediate results. He says, “Let there be light.” Light is not merely the result of one act of movement, but a movement that is constantly sustained, for we are taught that light travels at the rate of 186,000 miles per second.

Sir Herbert Spencer claimed that there are five observable elements in the universe. He was an unbeliever, yet these same five are plainly seen in the first two verses of God's word: (1) Time: “in the beginning;” (2) Force: “God created;” (3) Space: “the heavens;” (4) Matter: “the earth;” and (5) Motion: “The Spirit of God moved.”

God did not say, “Let darkness be removed,” but “Let there be light.” The positive radiance of light dispels the darkness. So also the light of God entering one's soul dispels his moral and spiritual darkness. “God saw the light, that it was good.” This is surely typical of the spiritual light of which John's Gospel and his first epistle have so much to say. Therefore the movement of the Spirit of God, together with God's spoken word, indicates the first working of God in the awakening of a sinner when in a desolate, restless state. Then God divided the light from the darkness. Thus we know that there was light before the sun was set in its place to rule over the day (vv. 14-18). Spiritually this reminds us that though light has entered the soul of every believer, there will still be night experiences because the fleshly nature is still in us, and its very character is darkness.

“And there was evening and there was morning, one day” (NASB) This is said of all six days of God's work in bringing order out of desolation, indicating clearly that these were literal days. The things introduced each day were done immediately when God spoke, though they are typical of His dealings in souls personally, and also typical of succeeding dispensations of God through the ages. This first day typifies the first of the ages, the dispensation of conscience as well as the light of creation and of promise. This began with Adam's fall and ended with the flood in Noah's time. Having the knowledge of good and evil together with a conscience that warned him against doing evil, man has proven that his conscience will not preserve him from evil. He will, and has, defiantly ignored his conscience as well as ignoring God's testimony in creation and in His promise to men (Gen. 3: 15).

THE SECOND DAY: THE FIRMAMENT (vv. 6-8)

Now God speaks to introduce a firmament to divide waters from waters (vv. 6-7), those waters under the firmament from those above. He called the firmament heaven. This heaven is plainly the atmospheric heaven, and the waters above are no doubt those contained in the clouds. They are fresh, pure waters: those beneath are salty, unfit for human consumption. If the first day symbolizes God's beginning His work in a soul by new birth, the second day illustrates the fact that one is caused to look up to recognize that true blessing comes from above, and therefore that authority also is from above. “The heavens do rule” (Dan. 4: 26). How important for the believer to learn early that he is to be in subjection to the authority of the Lord Jesus. If all below seems to be a watery waste with no order, yet in being refreshed by the pure water of God's word from above in true subjection to the Lord Jesus, the believer's life may be greatly changed from disorder into calm, orderly obedience, even when surrounded by the swelling seas of the world's confusion.

The second day also compares with the second age of God's dealings with man, the dispensation of human government, beginning with Noah's being given instructions as to how to govern (Gen. 9), though he failed in properly governing himself. This has proven to be the main great problem with every government in the hands of men. The end of that age is seen in the tower of Babel, when men were determined to wrest all government out of the hand of God and rule independently of Him.

THE THIRD DAY: WATERS DIVIDED AND EARTH PRODUCING

On the third day (vv. 9-13) God speaks twice in accomplishing two distinct results. First He commands the waters under the heaven to be gathered together unto one place, allowing the dry land to appear. It has been observed that all the seas of the world are connected, while all the land is not. Moses could never have known this apart from God's revealing it to him. In order for the dry land to appear it would have to be raised up above the level of the water. Some land remains covered by great depths of water, for the dry land on this planet occupies less than one-third of its surface.

The land speaks of that which is solid and stable in contrast to the unstable mass of the waters of the oceans. The heaving waters speak of the flesh in its unstable vanity, whether the flesh in unbelievers or in believers. Similarly, Revelation 17: 15 speaks of the waters as “peoples, multitudes, nations and tongues,” where the flesh is seen in all its constant turmoil and disorder. These are the waters of the seas in contrast to the waters from above, the rain that signifies the blessing of God by His word (Isa. 55: 10-11). This separation of earth from the waters God saw to be good.

God speaks the second time on the third day to command the earth to “bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself.” This clearly settles any objection that the tree could not be there until the seed was planted. If God had wanted to create the seed first, He could easily have done so. But He commanded the fruit of the earth to come forth before seed was sown. This was just as simple for Him as to do the opposite. The fruitfulness of earth is a picture of the new spiritual nature in the believer that brings forth fruit for God. “The works of the flesh” (Gal. 5: 19) are put in direct contrast to “the fruit of the Spirit” (Gal. 5: 22). These two natures are in a believer, always in opposition to one another, but the believer is told to “walk in the Spirit, and you shall not fulfill the lust of the flesh” (Gal. 6: 16).

The grass, the herb and the fruit tree illustrate the development of spiritual life in the child of God. The fresh green grass reminds us of the freshness of the faith of “little children,” as seen in 1 John 1: 13 and 18. The herb yielding seed is a picture of the energy of the “young men”, of whom we read, “you are strong, and the word of God abides in you and you have overcome the wicked one” (1 John 2: 14). The fruit tree emphasizes the maturity of “fathers,” who, in the settled knowledge of the Lord Jesus, spontaneously bear fruit for Him. Thus, the new life develops.

Connected with the third day, the fruitfulness of the earth is symbolic of the age from Abraham to Christ, where God's earthly people, the nation Israel, are seen to be blessed in separation from the Gentile nations. God planted them in their land, where they brought forth fruit, though we know it was sadly marred by their disobedience to Him.

THE FOURTH DAY: THE SUN AND THE MOON

The order of events in God's re-making of the heavens and earth is far different than man naturally would imagine it to be, so that only ignorance suggests that Genesis 1 is the product of anyone's imagination. Men criticize it because it does not describe things in the way they think would be the most likely. But God's thoughts are far higher than man's, and His wisdom infinitely greater. If we want to be wise, we must allow His word to correct our thoughts. On this fourth day God spoke again to introduce two great lights to separate the day from the night. We are not told that the sun and moon were created at that time, but at least they were then set in their present relation to the earth. If we question how this was done, the only answer God gives us is that He spoke the word and it was done.

These lights were “for signs and for seasons and for days and years.” As well as their introducing each succeeding day, they have a significance more important than their being an actual literal blessing. Their changing positions at different times of the year also indicates the changing seasons on earth. Then when all the seasons have passed through their yearly cycle, the position of the sun and moon marks the beginning of another year.

As regards the declared significance of the sun, it speaks of the Lord Jesus, “the Sun of Righteousness” (Mal. 4: 2), the One whose brightness is so welcome, yet too dazzling for our eyes; and the warmth of His love so welcome too, though to unbelievers this warmth may become the heat of judgment. We have seen on the third day the fruitfulness of the earth in contrast to the waters, a type of the growth and fruitfulness of believer. Now the fourth day teaches us that we must have a proper Object outside of ourselves and of our fruitfulness. The person of the Lord Jesus is that Object, and when we are blessed with the sight of His own glory, this lifts our hearts above our circumstances and above our own spiritual state and experiences, to see in Him what fully satisfies and delights the heart. This is a precious climax in the history of a believer, when the glory of the person of the Lord Jesus bursts on his vision, to lift him out of himself, to see all beauty and virtue in Him alone.

Dispensationally, the significance of the fourth day is seen in the present age, “the dispensation of the grace of God.” All the glory of God is revealed in His beloved Son, who has suffered and died, now is glorified, shining in the heavens as the Object of the affections of the church of God. We may liken the church to the moon, which reflects the light of the sun toward the earth, sometimes being full in its reflection, but having phases that vary from full to almost nil. How greatly we also vary in our reflection of the Lord Jesus toward the world! But in just the measure that our faces are turned toward Him, so shall we reflect Him.

“He made the stars also” (v. 16). This is only stated as though it were incidental and of much lesser importance. Though many of the stars have been found to be tremendous in size, much larger than the sun, and their number beyond computation, their distances ranging into billions of light years, yet the sun and the moon are more important to us on earth, and God's revelation is for the benefit of human beings. Again God saw that His work on the fourth day was good, and again He declares that there was evening and morning, a fourth day (of 24 hours).

THE FIFTH DAY: THE WATERS BRING FORTH

Now we return to consider God's work in the waters, which He had named “Seas” (v. 10), and His work too in making life to exist in the firmament. On this fifth day is the first mention of animate life. He gives the command, “Let the waters abound with an abundance of living creatures” (v. 20). How true this is! It has been observed that the total weight of all the insect population of earth is many times the weight of all human and animal population — though it would take many mosquitoes to equal the weight of one elephant! But the combined weight of humans, animals and insects is nothing compared to the population of the seas!

For the second time in this chapter the word “created” is used (v. 21). God had created the heavens and the earth before, now He creates animate life, another order of creation entirely. The word is not used therefore when, on the sixth day, animals were introduced, but it is used when we are told, “God created man in His own image” (v. 27), for man is a totally different order of creation. There is a link between sea creatures, birds and animals, but none of these have any such link with mankind. On the fifth day, however, both great sea creatures and birds were created.

The creation of great sea creatures and birds involves a personal spiritual lesson for a believer. When we have known the Lord Jesus as the one great Object of faith, as we learn in the setting of the sun in the heavens, then the waters of turmoil, distress and unrest, that is, our experiences of deep trial, will miraculously bring forth abundant blessing. As Paul says, “Our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Cor. 4: 17). Indeed, we shall realize this as true in just the measure that we make the Lord Jesus the Object of our lives. The waters of unceasing disturbance and restlessness may seem to us hopelessly unproductive, but the power and grace of God produces some of the greatest blessing for us through the greatest trouble and sorrow. The birds flying in the heavens teach us that by faith our spirit may rise high above the level of our circumstances in a world that is the 'valley of the shadow of death.” “As birds on the wing we rise and sing, and our troubles seem far away.”

The dispensational application of this should be clearly evident to us also. Following the dispensation of the grace of God (in our present age) is the time of great tribulation such as the world has never seen nor will ever see again (Matt. 24: 21). Out of these waters of deep trouble God will bring blessing for a multitude which no man can number” (Rev. 7: 9-14). Thus the power and grace of God will triumph over all man's ruin and sorrow, at a time when everything appears to be most hopeless.

THE SIXTH DAY: CREATION OF ANIMALS, THEN HUMANS

Again, by the power of the word of God, living creatures are brought forth from the earth, — cattle (representing domestic animals); creeping things (the lowest form of animal); and beast of the earth (the wider range of wild animals). Acts 10: 1-15 and verse 28 clearly indicate that all these animals are typical of mankind. Domesticated animals would speak of the classes of men who are cultured and refined, creeping things, of the more despised classes in places of lowly humiliation. The beasts of the earth remind us of men in their wild, rebellious state, a third class even more prevalent than the others. But this work of God on the sixth day was only a preparation for a more important work the same day.

“Then God said, 'Let us make man in our image, according to our likeness: and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth” (v. 26). In this case the climax of God's creatorial power is seen. It is the only time He says, “Let us,” for of all the creation on earth, man is the only creature who can enter into the fact that God is a triune Being, and can understand something of the wonderful counsels of God. Nothing is said of the creation of angels: they were created before this time (Job 38: 4-7).

Man is of a totally different order than angels. He is made in God's image, that is, he is created to represent God. He is made “after God's likeness,” which involves similarity. God is a triune Being, Father, Son and Holy Spirit: man is a triune character, spirit, soul and body (1 Thess. 5: 23). Animals are amoral: they do not have a moral nature. God has a nature of truth and of goodness. Man was created with the same faculties, though sin has now badly corrupted his nature and he has become immoral. Man is directly responsible to God, as animals are not. This responsibility involves man's authority over the lower creation. The fact is stated, “Male and female He created them.” Genesis 2: 18-23 explains how the woman was created.

God then blessed them and told them, “Be fruitful and multiply, and fill the earth and subdue it; and rule over the fish of the sea and over the birds of the sky, and over every living thing that moves on the earth.” This was said before sin entered the scene. Some have claimed that sexual union is sinful, but this is true only outside the marriage bond. At this time Adam and Eve were to rule over other animate creatures. By sin they spoiled this, so that man does not now have the same authority over animals, though Noah was told, “the fear of you and the dread of you shall be upon every beast” etc. (Gen. 9: 2). This is a mercy of God, for otherwise animals could take terrible advantage of their superior strength to terrorize men.

At the first men were vegetarians (v. 29), and beasts also were not carnivorous. God gave them sufficient food in herbs, fruits, etc., and no doubt they did not desire anything else.

This sixth day has its personal application to a believer also. After he has seen all fullness in the person of Christ (as the fourth day teaches) and finds blessing in tribulation also (the fifth day), he experiences what true victory is in virtually having the world under his feet. This is by his association with Christ, as Eve was associated with Adam in the place of rule. How good to learn that “all things are yours, whether Paul or Apollos or Cephas, or the world or life or death or things present or things to come, all are yours, and you are Christ's, and Christ is God's” (1 Cor. 3: 21-22). All these things are serving the believer's best interests.

The dispensational application of the sixth day is as clear as we could desire it to be. Following the fifth day tribulation, it points to the millennial kingdom of the Lord Jesus, when He with His wife, the church, will reign over all creation. God will subdue all things under the feet of the Son of Man, who is the perfect representation of the eternal God because He is Himself God manifest in flesh. He has patiently waited while ambitious kings, rulers and governors have come and gone, all proving themselves unfit for the place of properly representing God. The eruption of the great tribulation will mark the conclusion of the aspirations of men of the world in this regard, and over them all the blessed King of kings will triumph in great power and glory. Thus He, together with His wife, the church, will reign over all. That reign will never be marred, as was that of Adam and Eve, by human failure, for He will represent God in beautiful perfection. Marvelous too will be the grace that delights to have His wife identified with Him!

Verse 31 gives God's pronouncement, not only as to the sixth day, but as regards all the work He had done in all six days: “it was very good.” Thus, God's work literally in the first creation was very good. His work in individual souls too, pictured by creation, is very good. His work in all the dispensations also just as clearly typified in these days, is very good.

Genesis 2

THE SEVENTH DAY: GOD'S REST

The first three verses here are directly connected with Genesis 1. “Thus the heavens and the earth, and all the host of them, were finished.” The work of the first creation occupied six days. “All the host of them” evidently refers to the innumerable host of stars and planets which are set by God in the heavens for the benefit of man on earth.

Number 7 is the number of completeness, and on that day God rested from all His work. In this case only we read of His blessing the day, as well as sanctifying it. It is set apart from all the others as having a far superior significance, “because in it He rested from all His work which God had created and made.” Creating is bringing into existence from nothing, but making is modeling something from what had already been created. God's literal rest on that day is significant of something much more important.

As to the personal application, this indicates the completeness of God's work in a believer. God rests and the believer rests in the calm satisfaction of God's sufficiency. This corresponds to what is said of “fathers” in 1 John 2:13-14, “I have written unto you, fathers, because you have known Him who is from the beginning.” In speaking to fathers, nothing is added in the way of exhortation (as for young man and little children), for fathers are looked at as mature in the knowledge of the Lord Jesus and calmly at rest because of His sufficiency.

The dispensational application of the seventh day takes us beyond time “unto all the generations of the age of ages”(Eph. 3: 21 — J.N.D. trans.). Though in the first six days we read of the evening and the morning, yet there is no mention of this on the seventh day, for there is no reckoning of time in eternity. God has worked and will work until the thousand years of peace is completed and the judgment of the great white throne takes place. Then He will rest with a rest unbroken by morning or evening. His rest after the six days of work in connection with the first creation was broken by Adam's sin, and since that time, until sin is totally banished from God's creation, God has worked, as the Lord Jesus said, “My Father has been working until now, and I have been working” (John 5: 17 — NKJV).

There is also another application of the seventh day to the nation Israel. The millennium will be a comparative rest to the nation as such, after centuries of trouble and sorrow. As to this time, Zephaniah 3: 17 tells us, “Jehovah thy God is in thy midst, a mighty one that will save: He will rejoice over thee with joy; He will rest in His love; He will exult over thee with singing.” Yet this is only a partial fulfillment of the truth of the seventh day rest, for it is not God's final rest, but a foreshadowing of it.

THE GRACE OF THE LORD GOD IN CREATION

Up to the end of Gen. 2: 3 the name God appears 35 times. Beginning with verse 4 there is a change, however. No longer is the name God used alone, but “the Lord God” or “Jehovah Elohim,” used 11 times in Genesis 2. The reason is simply that in the first section the great power of God is seen in creating and making. In the second section the creation is looked at from the viewpoint of God's gracious relationship with mankind. The name “Jehovah” is significant of the kindness of God in drawing near to mankind in blessing. Thus it is used consistently in regard to God's covenant relationship with Israel (Ex. 6: 2-8).

Creation therefore did not come into being merely as a display of God's power, but as a sphere in which God's tender interest in man is wonderfully evident. Beginning with verse 4 is 'the history of the heavens and earth when they were created,” that is, an expanded view of what has been told us in Genesis 1. The Lord God made the earth and the heavens before plant life of any kind existed. Then even when He had introduced vegetation there was no rainfall, but a mist that went up from the earth to water the face of the ground (v. 6). This is another evidence of God's authorship of the Bible, for this is something that man would never have imagined. Though there were “waters above,” God did not use them as rainfall. How the earth produced the mist we do not know. However, plants were made to grow in the earth — grass, herbs and trees — only three days before God created man to care for them.

While we are told of God's creating man on the sixth day, now we are told the means of His doing this (v. 7). Nothing like this is said of the fish, animals or birds. But “the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” It is man's body that is formed of dust. This is certainly intended to keep us from being proud of ourselves! But on the other hand, man is given a dignity far above the animal creation. God's breath in his nostrils separates him completely from the rest of earthly creation. This should make us both thankful and serious in realizing that such a dignity brings the responsibility of representing the God who has breathed into us.

Though fish and animals are also said to be “living souls (Gen. 1: 21, 24 — J.N.D. trans.), yet man differs from them entirely in the way in which he became a living soul. We learn later in scripture that man has a spirit and soul and body (1 Thess. 5: 32), but in his present state he is characterized more by his soul than he is by his spirit, therefore is called “a living soul.” Yet when God breathed into him there is no doubt that he received a spirit as well as a soul, for the very word “breath” is the same Hebrew word as “spirit.” Elihu says, in Job 32: 8: “But there is a spirit in man, and the breath of the Almighty gives him understanding.”

Man's soul gives him feelings, emotions, desires and even intuition, similar to what is seen in animals. But his spirit gives him intellect, understanding, reasoning power that can lift him above the level of his feelings and desires. Also, now that sin has entered creation, his spirit gives him a conscience to discern between good and evil, and which warns him against evil.

Men have planted and developed magnificently beautiful gardens in our day, but when the Lord planted a garden in Eden before sin caused the curse to affect the ground, before weeds, thorns and thistles did their unsightly damage, the beauty of that garden must have been wonderful. The place was ideal in every way for the comfort and blessing of man. Every variety of fruit tree was there, beautiful to the sight and its fruit edible and good.

The tree of life is singled out as being “in the midst of the garden,” but in spite of this it was evidently ignored by Adam and Eve. Its great significance, however, is brought into sight again in the book of Revelation (Rev. 2: 7 and Rev. 22: 12), while in between the shadow of death broods over the whole history of man.

But there was another tree in the garden, “the tree of the knowledge of good and evil.” This was a fruit tree also, its fruit good, its appearance pleasant (Gen. 3: 7). This tree and the tree of life stand in direct contrast to one another. Both were put there as a test for man. Which would he choose? The tree of life speaks of Christ. But man naturally will ignore the blessed Christ of God and choose that which has been forbidden by God.

A river is also mentioned, flowing out of the garden, evidently having its source by a spring from the earth, but watering the garden as it flowed. This speaks of the blessing of God by His word and Spirit, as does also the “river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb,” described in Revelation 22: 1. This river from the garden of Eden, however, was parted into four different rivers, indicating increasing blessing as the waters flowed. The last two rivers, Tigris and Euphrates, are prominent rivers today, though the contour of the land will have been so changed by the flood that their courses cannot be the same.

There was work for Adam to do in cultivating and caring for the garden (v. 15), though it would not require the same toil that became necessary after the ground was cursed with thorns and thistles, etc. (Gen. 3: 17-18). Then the Lord gave full permission to Adam to use all the trees of the garden as food, with only one exception. Of course there was great abundance to more than meet all human need, so that having one tree kept from them was certainly no hardship at all. God told Adam that this tree was “the tree of the knowledge of good and evil,” and plainly forbad his eating of it, adding too that eating of it would certainly incur the penalty of death (v. 17).

Though in Genesis 1: 27 we read of the creation of both the man and the woman, in Genesis 2: 7 we are told how man was created, and in Genesis 2: 18-24 we are given an explanation as to how the woman was made as a complement for man. The words of the Lord God in verse 18 must surely be willingly agreed to by every man, “It is not good for the man to be alone.” Man has been so created as to crave company. Also, there is a higher spiritual reason for this. The Lord Jesus, in becoming Man, has a nature that is not satisfied without the companionship of one who has the closest relationship to Him, that is, the church of God, the bride who is dear to His heart and who shares in the position and blessings that are His.

The God who created within man the desire for company has also fully met that desire: “I will make him a helper suitable for him.” Just so, the church is God's provision of a helper for the Son of Man. However, in verses 18 and 19 we are reminded of the animals and birds having been formed by God out of the ground. Though God brought them to Adam, who was able to give names to all of them (a monumental project!), yet none of them could provide the companionship that Adam required.

Certainly God could have created a wife for Adam in a different way if it were His will to do so. But He chose to do this in a way that man would never have imagined, and exhibit a wisdom that is far higher than man's. He caused a deep sleep to fall upon Adam, and removed one of his ribs, closing up the wound (without sutures!). “And Jehovah Elohim built the rib that He had taken from Man into a woman, and brought her to Man” (v. 22 — J.N.D. trans.).

Why did the Lord God go to such pains in the case of the woman's creation? Does it not show that He is not merely displaying His power in this matter, but rather His great love that works in accomplishing proper results in individual souls and in the church of the living God? This is the first time the word “built” is used in scripture (see a Hebrew concordance), for it speak of the patient labor of the Lord in building up the church as a suitable companion for Himself. The Lord Jesus says in Matthew 16: 18, “on this Rock I will build My church.” God's building has permanency in view. Men may build their huge edifices and cities, but all will come to ruin, while that which God builds will remain.

Adam's sleep speaks of the death-sleep of the Lord Jesus in His great sacrifice of Calvary, for it was from this great sorrow that the church was born. She is the direct result of the work of the cross. She is taken from His side, not from His head, to take a place over Him, nor from His feet, to be a mere slave under Him, but from His side, to be a suitable companion beside Him.

More than this, Adam speaks of Eve as “bone of my bones and flesh of my flesh” (v. 23). She was actually of his body before she became his wife. Similarly, today the church is seen by God as “His (Christ's) body, the fullness of Him who fills all in all” (Eph. 1: 23), and in glory will be presented to Him as His bride and wife (Eph. 5: 17).

As well as God's seeking to impress on us the reality of the relationship of Christ and the church, however, He is showing how close is the unity of husband and wife in God's sacred ordinance of marriage. Today this has been terribly violated by the selfish independence of both men and women, but God's word is plain, “For this cause a man shall leave his father and his mother, and shall cleave to his wife, and they shall become one flesh” (v. 24). Thus God established marriage as the first of human relationships, and He makes if clear for all succeeding generations that a man should leave his father and mother and cling to his wife. It is just as evident that the woman should leave her parents to become fully devoted to her husband. The word “cling” is beautiful here. It involves the reality of love, of devotedness and of faithfulness.

From the beginning God's thought of marriage was one wife for one man. The man was to cleave to his wife, not to his wives. It is true that many Old Testament believers had more than one wife, but this was contrary to God's word, though He bore with it because of the hardness of men's hearts. Only in the New Testament was this corrected by the Lord Jesus, together with the question of divorce (Matt. 19: 9). Of course in the world today bigamy, polygamy, adultery and divorce are widespread. Only among Christians can we expect the true character of marriage to be maintained, and this should surely be the case since believers have known the living reality of the grace of God revealed in the person and work of their Lord and Savior, though too many believers also have succumbed to the attacks of the enemy in this matter, sadly failing in their Christian testimony.

In their innocent state it was perfectly normal for Adam and Eve to be naked. When by sin they acquired a conscience, however, God implanted within them a sense of shame in being naked. Animals do not have this, but even in the lowest type of human culture, conscience speaks.

Genesis 3

THE FALL OF MAN (vv. 1-24)

The serpent is introduced in this chapter as being more cunning than all other beasts. This was evidently so just by the fact of Satan's using the serpent for his mouthpiece. It is not likely that the woman had heard any other animal speak, and when the serpent spoke to her, she ought to have been doubly on her guard. God has never allowed Satan to appear to mankind as he is in his own person, except in his temptation of the Lord Jesus (Matt. 4: 3-11). Satan's awesome dignity would be too much for us (Ezekiel 28: 13-19). However, God allowed him to use a lower creature to tempt the woman. When the serpent questioned her in an insinuating way, “Has God indeed said, 'You shall not eat of every tree of the garden?'” there was no reason for her to entertain any questioning thought herself. God's word was final.

But she faltered. Her answer was not precisely right. While she admitted they could not eat of all the trees except one, she curiously said that this was the tree “in the midst of the garden” (v. 3). But the tree of life was in the midst of the garden (Gen. 2: 9). No doubt because the tree of the knowledge of good and evil was forbidden to them, then to Eve it took the place of central importance. More than this, she said they were not only forbidden to eat of its fruit, but were not allowed to “touch it.” God had not said this: she only assumed it. Then she made a third mistake in saying, “lest you die.” God had said, “in the day you eat of it you shall surely die” (Gen. 2: 17). We also may too easily quote God wrongly just because of impressions we take from what He says. Let us pay closest attention to what the word of God says, and be careful not to handle it deceitfully.

Satan took immediate advantage of the woman's indecision. It might have been different if she had firmly declared just what God had said, but now Satan seizes the opportunity of flatly denying the word of God: “You surely shall not die” (v. 4). Then he adds what was at least partially true, “For God knows that in the day you eat from it you will be like God, knowing good and evil” (v. 5). In eating of the tree they would be 'like God” only in the fact of knowing good and evil, not in the fact of refusing evil and doing only good. Satan himself had fallen simply because of his aspiration to “be like the Most High” (Isa. 14: 14), so that he knows how to appeal to the pride of the creature.

The woman could have been protected from her serious fall if she had referred the matter to her husband, who had been given the place of headship. Because she ignored this she was deceived into deliberate disobedience to God. She saw the tree was good for food: it appealed to her taste. It was pleasant to the eyes: it appealed to her sight. It was desirable to make one wise: it appealed to her pride (See 1 John 2: 16). She therefore trusted her own inclinations and ignored the word of God (v. 6). Before consulting her husband she ate the fruit of the tree. Then she gave some to her husband, who also ate of it. She was deceived, but he knew better: he sinned knowing well he was wrong (1 Tim. 2: 14). Perhaps sympathy for his wife also prompted him. It is useless to ask what might have happened if he refused to eat after she had eaten: we do not know, for both of them were guilty of disobedience. Their eyes were opened to become ashamed of their nakedness (v. 7). Thus the work of conscience is to expose us to ourselves. By Adam's fall he acquired a conscience, and all mankind has inherited this. Every culture in the world, whether high or low has since been afflicted by a guilt complex, and cannot escape it by any other means than the redemption that is in Christ Jesus.

Adam and Eve tried to submerge such feelings of guilt by sewing fig leaves together to make aprons for themselves. Since that time people have resorted to every kind of artifice to cover up the guilt of their sins, perhaps these may be professed “good works” or religious ceremonies or observances, but all are ineffective. The fig leaves were so unsatisfactory to Adam and Eve themselves that when they heard the voice of the Lord God in the garden they hid themselves. So today our own consciences tell us that our efforts to cover our sins fail so badly that we are afraid to face God. But fig leaves and trees are only part of God's creation: they can give neither protection from sin nor a hiding place from God.

The Lord God speaks to Adam, “Where are you?” Adam could not avoid that voice of power: he must answer. “I heard your voice in the garden, and I was afraid because I was naked, and I hid myself” (v. 10).

Of course God knew what had happened, but He questioned Adam as to whether he had eaten of the forbidden tree (v. 11). Adam admitted it, but not before putting the blame on his wife, and even inferring that possibly God had some blame also, because He had given the woman to Adam! The woman followed his example, saying the serpent deceived her, yet admits she had eaten. How true of us all still: no matter how guilty we have been, we always want to shift the blame to someone or something else!

The Lord God allowed no delay (as men's courts do today) in His sentencing the serpent, Adam and his wife to the serious judgment they deserved. They are to learn that God means what He says. The serpent is condemned to a curse that reduces it to a level lower than creeping things, slithering on its belly (v. 14). We do not know what it was like before, but now its very diet was to be dust. This verse has strictly to do with the literal serpent, while what follows applies to Satan who used the serpent as his mouthpiece. God would put enmity between him and the woman and between his seed and her seed. In what precise way the enmity is seen between Satan and the woman may be difficult to decide, but it is most clear that Satan's seed are those who are given up to following Satan's ways, while the woman's seed is the Lord Jesus Christ. Naturally the seed comes from the man, but the one great exception is the virgin birth of the Lord Jesus. There is decided enmity between Satan's followers and the Lord Jesus Christ. The Lord Jesus would inflict a mortal wound upon Satan: He would bruise his head; while Satan would bruise the heel of the Lord, which speaks of Satan's enmity inflicting a wound of pain and suffering when the Lord crushed Satan under His feet at Calvary.

The sentence of the Lord God against the woman was that her sorrow and pain would be greatly multiplied in conception. If she had borne children before their fall, no doubt suffering would not be connected with birth. This sorrow however emphasizes the fact that every child is born with a sinful nature, as David says in Psalm 51: 5: “I was brought forth in iniquity, and in sin my mother conceived me.” Her desire would be to her husband and he would rule over her. This is the normal condition of the marriage relationship now. Many have been, and are, engaged in efforts to change this, so that we often see abnormal conditions, all tending to cause more confusion and dissatisfaction everywhere. Sometimes women even want to become men and men want to become women. When God's word is ignored, it is no wonder that the troubles of the world multiply. People cannot sidestep the consequences of sin so easily as they think.

Adam is sentenced also because he had accepted the voice of his wife when God had spoken otherwise. For his sake the ground was cursed. Adam would labor all his life in order to have the ground bring forth a living for him (v. 18). This labor would be increased in his seeking to control the thorns and thistles that would arise. His food would be gained by the sweat of his face, not merely the sweat of his brow (v. 19). Thus he was not promised any happy existence, and the end was not happy either: he would return by death to the ground from which he was taken, for he was reminded he was dust and would return to dust. Today men have invented many means — automation etc. — to reduce physical labor, though it is only a certain percentage who have profited by this, and the increase of inventions has increased work to keep them operating, while people become more and more unhappy with their circumstances, many being left in the misery of unemployment. But all will yet come down to the dust of death.

Adam gave his wife the name of Eve, meaning “life-giver.” Though he was sentenced to death, it seems that he believed the Lord's word that the woman's seed would bruise the serpent's head: in this way she was the life-giver. There is an inference in this that the Lord Jesus, the Seed of the woman, would bring life out of death.

Along with this we are told that the Lord God made garments of skin for the couple (v. 21). This is typical of God's clothing believers with the robe of righteousness. An animal had to be killed to provide this clothing, just as Christ had to be sacrificed to provide a covering for our sins.

Verse 22 bears further witness to the truth of the Trinity, the Lord God speaking of Himself as “Us.” Since, as He says, the man had become “like one of Us” in knowing good and evil, He was concerned that the man might eat of the tree of life and live forever in the condition he had chosen for himself. For now he knew good and evil (and only in this way being like God), yet, unlike God, he had the inclination to choose the evil rather than the good. How tragic it would be to live forever in such a condition!

Therefore the Lord God sent them out of the garden of Eden, banished from the abundant provision they had enjoyed, to till the ground that was not so bountiful, having to contend with weeds, thorns and thistles in order to survive (v. 23). Having driven them out, God placed in the east of the garden Cherubims with a flaming sword, which speaks of the severe holiness of God, “to keep the way of the tree of life.” Since that time men have tried every possible means of discovering the secret of endless life on earth, but it is hopeless: God has decreed that this cannot be. The sentence of death has been passed, and it must be faced. Only the voluntary, substitutionary death of the Lord Jesus Christ can meet this question, and has met it, for He has both died and risen, to introduce a life far higher than that which Adam lost. Thus, the Lord Jesus Himself is “the tree of life — in the midst of the Paradise of God” (Rev. 2: 7).

Genesis 4

CAIN AND ABEL (vv. 1-15)

Adam and Eve, having acquired a sinful nature, could only communicate the same nature to their children. Their firstborn was named Cain, which means “smith” or “fabricator,” one who plans and fashions things in a pleasing way. Their second child's name, Abel, means “transitory.” Their names indicate something of what their history proved. Cain depended on his own ability, while Abel depended on the Lord, having his earthly life only transitory, though still speaking after his death (Heb. 11: 4). Abel was a shepherd, Cain a farmer. Neither of these has any stigma attached to it: in fact Adam was commissioned by God to till the ground (Gen. 1: 23), and Cain naturally followed this.

Eventually, however, both of these young men brought offerings to the Lord. They must have learned from their father that they could not actually approach God without an offering, and Adam would certainly only offer an animal, just as he knew that God had sacrificed an animal in order to make garments for him and his wife.

However, Cain ignored this, no doubt considering that the fruit of his own work should be just as acceptable to God as an animal, while Abel offered a lamb, a firstborn of the flock. We may think this was simple enough for him, and not so simple for Cain, who as not a shepherd; but whether simple or not, man must not dare to choose his own thoughts in preference to God's thoughts. Certainly Cain could have easily obtained a lamb if he had wanted to. Abel's offering was acceptable to God, but Cain's was not. Man's sin can only be atoned for by the shedding of blood. The clean animal was thus a type of Christ, the only sacrifice acceptable to God. His blood shed makes full atonement for sin, which nothing else could do.

Cain became very angry rather than ashamed as he should have been: his countenance fell, that is, the very look of his face became sour and depressed. God spoke to him directly, questioning him in such a way that it ought to have appealed to his common sense. Why should he be angry? If he had done well, he would have been accepted. All he needed was the proper sacrifice. If he did not well, yet a sin offering was available to him at his very door. He could still bring the proper offering and be accepted, if he would. Thus God pleads graciously with the young man to change his mind.

However, Cain did not even answer the Lord, but did talk with Abel, no doubt in an arrogant, self-righteous way, for he was not only angry at God, but so jealous of his brother that he killed him. How sad a picture of the multitude of unbelievers since that time, who have resented God's authority and His grace (as though they were not in need of it!) and have persecuted those who have honestly confessed their faith in the Son of God.

As well as pride, anger, selfishness, stubbornness, jealousy and hatred, Cain adds dishonesty to his unsavory qualities when the Lord asks him, “Where is Abel your brother?” (v. 9). Though there was no announced law against murder, Cain showed that he knew he had sinned in killing Abel. If he had considered himself right, he would have told the Lord plainly that he had killed Abel. But when one is determined to defend his sin, he will continue to multiply his sinful actions and to cover them up by falsehood. Thus, in the first child born of Adam we see the ugly works of the flesh come strongly to the forefront.

Though God spoke to Cain directly, Cain showed no faith in God's omniscience. How futile and foolish it is to lie to God! But as well as lying, he asks irritably, “Am I my brother's keeper?” God did not have to answer this: Cain knew well enough that he was responsible to have some honest care for his brother, but he had not only neglected this: he had been guilty of the total opposite. God then speaks with solemn words to the criminal's conscience, “What have you done! The voice of your brother's blood cries out to Me from the ground” (v. 10). Of course this means that Abel's blood cries out to God for righteous retribution (Compare Revelation 6: 10).

God's sentence against Adam was that the ground would be cursed for his sake. Now Cain himself is “cursed from the earth” to which he had committed Abel's blood (v. 11). The ground would no longer yield as abundantly as before: he would be made to feel that his work was not so satisfactory as he had tried to impress God that it was, in his offering. If this curse had produced the proper effect in Cain, he would have honestly acknowledged his sin and the result could have been wonderfully different for him in regard to eternity. For it was evident that he must eventually leave the earth in which he had put his foolish confidence. But many today are the same as he: “they are enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame — who set their mind on earthly things” (Phil. 3: 18-19). Their own proud works are more important to them than the sacrifice of Christ!

Cain would be “a fugitive and a vagabond on the earth” (v. 12). This is a description of every unbeliever. As a fugitive he is virtually running away from God, never facing up to his guilt and his need of a Savior. As a vagabond, he is a wanderer, going in every direction to seek rest or satisfaction but never finding it. Thus even on earth the condition of the unbeliever is sad, but how much more so in eternity!

Cain's response to God (v. 13-14) was not contrite, but protesting. Instead of being ashamed, he was sorry for himself: “My punishment is greater than I can bear.” This is in contrast to the words of the robber dying on a cross next to the Lord Jesus. He said, “we receive the due reward of our deeds” Luke 23: 41). How much better it is to submit to God's penalty rather than to resent it, for submission leaves the way open for God to show mercy. But Cain says that God has driven him out from the face of the earth (not God's actual words), and adds that he would be hid from God's face. Yet it was Cain himself who had chosen this: he had sought to hide his evil works from the Lord. How can one deliberately lie to the Lord and expect the light of God's face in his life? God practically confirmed Cain's choice by His word, and Cain is unhappy. In fact, he goes farther and says that whoever finds him would kill him. But is it not only to be expected that a murderer should live in fear of being killed? Why did he not think of this before he killed Abel?

However, the Lord set a mark upon Cain, saying that vengeance would be taken sevenfold on whoever would kill Cain. God was dealing with him, and man must not interfere. In Noah's day, later on, God gave authority to governmental powers to execute a murderer (Gen. 9: 5-6), but in Cain's time human government had not been introduced. God was dealing with Cain directly. This is also a striking picture of God's dealing with the nation Israel after they had suffered as a fugitive, fleeing from the God of their fathers, and as a wanderer, finding no resting-place for the sole of their foot.. Still, God does not give permission to Gentiles to exterminate them, though this has been tried time and again. God's mark is upon Israel, and those nations that make her suffer will themselves suffer God's retribution.

CAIN'S CIVILIZATION (vv. 16-24)

Cain left the Lord's presence because he preferred this, as is clearly true of unbelievers today. He went to the land of Nod, which means “wandering,” east of Eden (v. 16). His wife there bore him a son who was named Enoch (meaning “dedicated”). Of course Cain's wife would be his sister, the daughter of Adam and Eve. We are told then that Cain built a city (v. 17), which could take place only after some years, when his family had multiplied. Adam lived 930 years, long enough that his offspring could increase beyond his ability to count. We are not told how long Cain lived, but his brother Seth lived 921 years (Gen. 5: 8).

Cain's building a city emphasizes the fact that man away from God sets his sights on building something great in the world. Cain wanted his city quickly, just as also, in Genesis 11: 4 the successors of Noah wanted to build a city and a tower long before God's time. For God is still waiting for the day of glory to establish His city (“which has foundations” — Rev. 21:10), and the believer may wait patiently for this too.

In Cain's family there was also a Lamech as well as an Enoch (v. 18), just as was the case in the offspring of Seth (Gen. 5: 18, 25). The Lamech in the line of Cain is the first bigamist of whom we read (v. 19). His sons by Adah were Jabal and Jubal, the first occupied with trade and commerce, dwelling in tents and keeping livestock; the second a musician. Zillah bore a son to Lamech named Tubal-cain, an instructor of those skilled in brass and iron work. The line of Cain is therefore seen in a foremost place in reference to trade and commerce, the arts and the sciences. Of course the unbeliever concentrates on these things rather than on the knowledge of God, and often the ungodly prosper in the world.

However, linked from the very first with this prosperity are two principles of evil that cannot but undermine the whole society. These are seen in verse 23, corruption and violence. Lamech corrupted God's institution of marriage by having two wives. But he also confesses to his wives that he has been guilty of murder. These two degrading evils have spread throughout all the world, and today are continually advertised in the media, while government unsuccessfully tries to control the wild beastly character of men. However, he claims that he killed the young man because he had been hurt by him, and under these extenuating circumstances he thought he would be more protected from retribution than was Cain. If seven fold judgment fell on one who killed Cain, then the judgment against Lamech's killer would be seventy-seven fold. Cain is a picture of Israel having killed the Lord Jesus and not confessing their crime. Lamech seems to be a type of Israel too, in a coming day confessing their guilt in having killed the Messiah. Then those nations that are determined to exterminate Israel will be punished with an overwhelming vengeance (Zech. 12: 9-14).

SETH: TYPE OF CHRIST, THE SECOND MAN (vv. 25-26)

After reading of the development of Cain's seed — man in the flesh, — we are told now of the birth of Seth, as Eve says, “another seed instead of Abel” (v. 25). Abel was a type of Christ in His death: Seth is a picture of Him in His resurrection, and we read of Seth's seed in Genesis 5. As the second Man, the last Adam, we see the Lord Jesus having triumphed over death. In this place we hear Him say, “Here am I and the children whom God has given me” (Heb. 2: 13). His resurrection introduces a new chosen seed. Cain, clinging to the first creation, seems to gain the most, but he must lose it all, while what Christ has gained in resurrection is eternal. Though it seems that man in the flesh has taken the first place, yet the second Man will in His own time take over the place of highest prominence and glory. The son of Seth was Enosh, which means “frail man” This indicates that when one is born of God he realizes his frailty and dependence: therefore at this time “men began to call on the name of the Lord” (v. 26). In this new line of Seth the dependence of faith is seen, not boastful, but in felt weakness that requires the grace of the Lord.

Genesis 5

THE FAMILY OF ADAM — THROUGH SETH (vv. 1-32)

This chapter is called “the book of the genealogy of Adam” (v. 1). However, the line of Cain is omitted and only the line of Seth included. The reason for this is indicated in this verse: “in the day that God created man, He made him in the likeness of God.” But Cain, through his rebellion, lost that likeness, therefore only the line of Seth was recognized as “sons of God,” while the women of Cain's line were called “the daughters of men” (Gen. 6: 2).

Though God created male and female, He called their name Adam (or Man). Because they were “one flesh” (Gen. 2: 24) they had one name. Society has wisely concurred with God's decision, in having the wife accept her husband's name. Some have resented this, but the only reason is pride and self-will, as though the creature is wiser than his Creator.

It may seem strange that Seth was not born till Adam was 130 years old. But whatever length of time passed, Adam could only bear a child in his own likeness and image. In measure this was still in God's likeness and image, though it had been spoiled by sin. After this Adam had more sons and daughters, but we are not told how many. Though he lived to the great age of 930 years, yet he died, as God had promised he would.

Following Seth there were seven generations before Noah. Most of these lived over 900 years, though Mahalaleel was five years short of 900 (v. 17) and Lamech died at 777 years (v. 31). Enoch has not died, though God took him, for Enoch was translated so that he did not see death, and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God.” In the fact of his translation he is a type of Christ in His ascension to glory after His resurrection. But as well as this the rapture of the assembly, the church of God, is pictured in this unusual event. The godly walk and testimony of Enoch bore evident fruit in the fact that his son, Methuselah, lived longer on earth than any other person — 969 years (Cf. Ephesians 6: 2, 3). The church, in whatever measure, pleases God, and He will translate her to heaven before the tribulation falls. The tribulation is pictured in the flood of Noah's day occurring after Enoch's translation, typically after the rapture.

Lamech, the son of Methuselah, called his son's name Noah, meaning “rest.” Whatever Lamech's thoughts were in what he said about Noah, yet his words were prophetic, being inspired by God (v. 29). Noah would “comfort us” or “give us rest from our works and from the toil of our hands arising from the ground which the Lord has cursed” (NASB). We may be sure that Lamech did not know how this was to be done. For the rest that was to come was dependent upon Noah's long years of labor in building the ark. Thus the great work of the Lord Jesus in His sacrifice of Calvary is the basis of rest for the believer. The curse of sin has spoiled the earth for us, but the work of Christ has brought in eternal blessing above the level of earth, giving rest to weary hearts. Of course Noah's work is only a very faint picture of this.

Verse 32 speaks of Noah being 500 years old, then of his three sons being born, which seems to indicate that his sons were born during the time of the building of the ark, for it seems likely that Noah was told to build the ark 120 years before the flood took place (Genesis 6: 3), which would be 20 years before he became 500, since he was 600 when the flood came.

Genesis 6

MAN'S DEGRADATION TO CORRUPTION AND VIOLENCE (vv. 1-7)

It was not long before mankind multiplied greatly on earth, and the dreadful effects of sin multiplied with them. This is emphasized in the corrupt mixture of “the sons of God” with “the daughters of men.” We have seen in Genesis 5 that the line of Seth maintained “the likeness of God” in some measure at least, therefore they are called “the sons of God:” they were separate from the evils of the line of Cain. So today in the coming out from among the ungodly and being separate, believers take a place where God says of them, “ye shall be my sons and daughters” (2 Cor. 6: 17-18).

Sadly, those of the line of Seth were seduced by the attractiveness of the women of Cain's line, and took wives just as they chose. It is the same today if a believer marries an unbeliever: there will be sad results, for God has plainly forbidden it.

Some have supposed that “the sons of God” were fallen angels, connecting this with Job 1:6 where angels are clearly spoken of as “sons of God.” But men are more often in scripture called “sons of God” than angels are. Besides, angels are sexless (Matt. 22: 30), and they do not have bodies: they are spirits (Heb. 1: 14). It is unthinkable that God would create special bodies for fallen angels in order that they might take ungodly advantage of women.

But this matter is plainly settled by God's word in verse 3: “The Lord said, My Spirit shall not always strive with man, for that he also is flesh.” It is clear that “the sons of God” were the responsible parties here: it was they who took wives, not the wives who took them. So God calls the sons of God “men,” insisting also that they are “flesh,” not spirit, as angels are. So early in history this event stands as a solemn warning to believers against yoking themselves with unbelievers. Such mixtures are often strongly censured in the Old Testament as well as in the New. Compare Ezra 9: 1-4 and 2 Corinthians 6: 14-18.

God had by His Spirit been striving with men against their willful sin, but His patience would come to an end, though He would evidently allow them another 120 years before He would destroy civilization. Genesis 5: 32 speaks of Noah being 500 years old, so that it seems that God spoke as He did in verse 3 twenty years before Noah became 500.

Before the sons of God took the daughters of men as wives, there were giants in the earth. There is no indication as to why men became giants (v. 4), but generally in scripture giants are connected with unbelief. The spiritual lesson from this is that unbelievers aspire to be great and outstanding, but a giant is an abnormal monstrosity.

After that we read of the offspring of the sons of God and the daughters of men, becoming “mighty men, — men of renown.” Notice, they are still “men,” not angels. If a believer marries an unbeliever, the believer is responsible for the wrong, not the unbeliever. But the believer is thus using his many privileges and advantages in an unfaithful way. The unbelieving partner gets the advantage of these without being born again, and the result is that their children become prominent and influential in the world. In fact, a believer himself, if he uses his Christian capabilities for the world, may become great in the world, but is not true to his Lord. Thus, this mixture benefits the world in a material way, but the Lord is robbed of the honor that belongs to Him.

This is great wickedness in the eyes of the Lord, for it is the basis of every other kind of evil. People want what they want now: they see opportunities for material prosperity and God is calmly ignored. “Every intent” of the thoughts of their hearts was only evil continually. The line of Seth had become just as independent and callous as the line of Cain. Seth himself was no doubt a believer, but by this time his seed had become faithless.

Certainly God knew from eternity past that man would so greatly corrupt himself, yet we are told in verse 6 that He repented that He had made man on the earth. This surely indicates the depth of sorrow that God feels in contemplating the sin of mankind. On the one hand God's great wisdom and power is seen in His creation and also in His marvelous work of recovery after man's ruin; but on the other hand we see the reality of the feelings of His heart in reference to His creatures willingly choosing to rebel against Him. Though God is absolutely sovereign, yet man is seriously responsible and must be made to feel the results of his willful sin. Thus, God decreed that He would “blot out man — from the face of the land.” Yet animals, creeping things and birds are included in this awesome destruction, for man's sin has involved the rest of the earthly creation. People may say that when they sin it is only themselves thy have damaged, but man's sin always affects others too, even unreasoning creatures.

HOPE FOUND IN ONE MAN (vv. 8-22)

One man alone found favor in the eyes of the Lord (v. 8). Noah was righteous as regards his human relationships and blameless in his personal character, because “he walked with God.” When the population of the earth had increased so tremendously, it is tragically sad to consider that only one man walked with God. In this he is typical of the Lord Jesus. Yet he does illustrate the fact that it is possible for a believer to walk in true, godly separation from an evil world, even when he has no fellowship of others in so doing. Sometimes a believer may find himself in such circumstances, though this is exceptional, for 2 Timothy 2: 22 tells us, “pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart.” But in any case, a lonely path with God is infinitely better than having many friends without God's presence.

Noah's three sons are again mentioned in verse 10, though evidently born after he was 500 years of age (Gen. 5: 32). The most serious evil of man is then emphasized — his corruption before God — which led to an earth filled with violence (v. 11). Violence is of course against others, and people consider this the worst thing; but their corruption is against God, though they think lightly of it. If there were no corruption there would be no violence. But at this time “all flesh” had corrupted itself. God tells Noah that the end of all flesh was imminent because the earth was filled with violence, for violence was the glaring proof of man's corruption (v. 13). God would destroy the inhabitants with the earth.

Yet a refuge was to be provided by the grace of God for those who realized their need of His grace. God instructed Noah to make a large ark of gopher wood, six times as long as it was wide, and with three decks, built with rooms, not only for people, but for animals also, covered with pitch inside and out (v. 14). One door is mentioned, which may seem inadequate for so large a ship, but it is typical of the fact that Christ alone is the door of salvation for mankind. It may be that the window “finished — to a cubit from the top” was an opening that encircled the whole ark, thus giving full ventilation, but capable of being closed. Of course there may have been other ventilation also, for we are not told the full details of the construction of this great vessel.

God gave warning of the flood well in advance, and there was no doubt of its coming. All animate life on earth would be destroyed (v. 17). Similarly, God has given advance warning that He has appointed a day in which He will judge the world by that Man whom He has ordained, the Lord Jesus Christ (Acts 17: 31). Men may mock at this, but it will come just as surely as the flood came. It is not simply that God allowed it to come, but He insists, “I, even I am bringing the flood of water upon the earth.”

However, if judgment was ordained by God, salvation was just as absolutely ordained. God established a covenant with Noah to this effect, to preserve him and his family by means of the ark, the only exception to the awesome destruction of man's civilization. Animals were also included in this preservation, for a pair of every species was to be brought into the ark, and of birds also and creeping things. In the case of clean animals and birds we shall learn in Genesis 7: 2-3 that this was expanded to seven of each.

As to food, Noah was to bring in some of all kinds. A variety is of real value for the health of mankind. Noah was not to be a food faddist, demanding one kind of food and rejecting all others. God had made all. Of course if one is allergic to a certain food. it is only sensible to avoid this. The supply would have to be very large for the great number of animals as well as eight people. though it is possible that God would cause many of the animals to lapse into a state of hibernation during the 10 1/2 months in the ark. We may be sure that Noah was not ignorant of methods of food preservation, but nothing is said of this. The important matter is that he did as God told him (v. 22).

Genesis 7

PRESERVED THROUGH THE FLOOD (vv. 1-24)

Certainly so tremendous a project as the preparing of the ark would attract great attention by all the people, for in spite of Noah's preaching of righteousness (2 Peter 2: 5), none were persuaded that God would judge the world by a flood. They likely considered him mentally affected and became “scoffers walking after their own lusts” (2 Peter 3: 3-7). When the time came, God instructed Noah to enter the ark with all his household, not because his household is said to be righteous, but because God had seen Noah to be righteous, the only one in his generation. At least he had enough influence in his own family that they would willingly enter the ark also. Yet they were included on the basis of his faith, a principle of real importance in God's dealings. He is concerned not only as to individuals, but as to households.

God's instructions as to animals and birds are repeated in verses 2 and 3. Then a respite of seven days is given before the flood would come. This shows again the longsuffering of God. When men saw the large number of animals coming to the ark and then the family of Noah all entering this completed gigantic vessel, at least then they ought to have realized that this project was not merely conceived by Noah's imagination, in spite of the fact that rain had evidently never before fallen (Gen. 2: 5-6). But God gave men another week to change their minds. Perhaps as those few days passed, people were becoming more confident each day that nothing was going to happen, rather than being sensibly concerned.

In verse 11 God gives the date of the beginning of the flood in relation to the age of Noah, not only the general time, but the exact day, the 17th day of the second month, in Noah's 600th year. The many dates, names and places recorded in scripture are an invitation to anyone to check as he pleases as to the accuracy of the word of God. In this verse we are told however that, not only were the windows of heaven opened, but first that the fountains of the great deep were broken up. This must have involved a tremendous tidal wave, the seas throwing up such waters as to cover the whole habitable earth. For it is claimed that the skies above us would be absolutely full to saturation point it they contained enough water to cover the earth to a depth of only thirty feet. One scientist has written that if a planet, — Saturn for instance, — were to come into close proximity to the earth, and make two passes around the earth, it could cause a tidal wave that would cover the whole earth, lasting 150 days. Of course, God could use such means as this if He pleased, or He could accomplish what He did apart from such means. But to add to the awesome inundation, the rain fell for forty days and forty nights (v. 12).

After all were in the ark (possibly by the end of the seven days' respite) God shut them in. It was not merely that Noah shut the door. Once God had shut the door, it could not be opened again to allow others in who might be so terrified when the rain began to fall that they would rush to seek refuge. It was too late when the door was closed. How solemn a lesson for those who neglect the salvation of their souls until too late!

The duration of the flood and its eventually covering even the high mountains, insured that all human and animal life would be destroyed. Of course this did not affect the life in the seas. It is reported that there are some high hills in the mid-east almost covered with human and animal bones, perhaps the result of people and animals trying to reach the highest elevation they possibly could for safety, but all in vain.

Of course the ark floated on the waters, and all inside were preserved. The ark itself is typical of the Lord Jesus, the one safe refuge from judgment for every child of Adam who will receive Christ as Savior. Evidently including the forty days of rain, the waters prevailed on the earth for 150 days (cf. v. 11 and Gen. 8: 4).

Genesis 8

A RENEWED EARTH (vv. 1-22)

The five months of floating on a shoreless sea would seem interminable to Noah and his family, and it can be well imagined that they would feel that God had forgotten them. “But God remembered Noah, and all the beasts and all the cattle that were with him in the ark,” — the wild beasts as well as domesticated animals. But a flood covering even the mountains would require a long length of time to subside, even with the wind God sent to help in this. However, the sources from which the water came were stopped. If a tidal wave had emanated from the seas, this ceased to exert its power, and of course the rain from heaven no longer fell. This itself would be a welcome relief to the people in the ark. Yet at the end of 150 days the ark only grounded in the mountains of Ararat: there was still no land visible (v. 4). Four and one half months later the tops of the mountains were seen (v. 5).

Allowing forty days more, Noah opened the window of the ark and sent out a raven, and the raven did not return (v. 7). He also sent out a dove as a test, but the dove did not find any favorable circumstances and returned to the ark (v. 9). The unclean raven would no doubt find carrion to feed upon, which would be offensive to the clean dove. The raven is typical of the unclean, sinful nature of man that finds pleasure in the corruptions of this world, while the dove pictures the pure, renewed nature of the believer that can find pleasure only in what is pure and holy.

Now ten and a half months had passed since Noah's entering the ark. He removed the covering of the ark and found the face of the ground dry (v. 13). Yet of course it would be dry on the higher elevations where the ark was, while requiring more time in lower areas to have the waters recede. So that verse 14 tells us that it was about two months later that the earth was dried. This total time amounts to one year and ten days (cf. Gen. 7: 11 and 8: 14).

Nothing is said about anyone being anxious to leave the ark. Had they become so accustomed to living there that they were hesitant to leave? God gave them orders to go out, however, including all the humans and all the animals of every kind. Whether at first they returned there for shelter at night we are not told. The animals sent back into their natural habitat, would then “breed abundantly” and multiply.

How good it is to see that Noah's first recorded act after leaving the ark is to build an altar to the Lord and offer one of every clean animal and every clean bird as burnt offerings to the Lord. He showed no resentment toward God at the thought of so terrible a flood, but became if anything a more decided worshiper of his great Creator. Evidently God's awesome judgment of the ungodly world increased within Noah a healthy, reverential fear of the God of all the earth.

Because these offerings are all typical of the matchless sacrifice of the Lord Jesus, God smelled a sweet savor, and for this reason purposed that He would not again curse the ground for man's sake. The basis of this purpose is really the sacrifice of Christ pictured in the offerings, the only refuge for man. It is interesting too that, while in Genesis 6: 5 we see that the reason for the flood was that “the wickedness of man was great in the earth, and every imagination of the thoughts of his heart was only evil continually,” yet this same fact becomes a reason that God would not curse the earth again (v. 21). Since the imagination of man's heart is evil from his youth, God would not again curse the earth or destroy every living thing out of it. The reason for this is that in the sacrifice of Christ there is a remedy for the evil nature of man. This is only implied here, whereas in the New Testament this marvelous truth is seen in the actual death of the Lord Jesus and the subsequent teachings as to all of its wonderful value.

From that time there would be a normal cycle of living conditions on earth so long as earth remains. After the awful catastrophe of the flood, who could foretell that for the rest of earth's history there would be a constant pattern of “seed-time and harvest, cold and heat, summer and winter, and day and night.” No-one but the Creator Himself would even venture to suggest this. In the New Testament, however (2 Peter 3: 10), God has as definitely foretold that the earth is not going to remain as it is: “The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” God foretold the flood 120 years in advance: the flood came. He has foretold the constant cycle of seasons so long as the earth remains: this has been thoroughly accurate for thousands of years and will remain so until, as He has also foretold, the earth and its works shall be burned up. How vitally important it is that we believe the revelation of God!

Genesis 9

A NEW BEGINNING FOR MAN (vv. 1-17)

The earth itself having been purged by water, furnishing a totally new condition of circumstances for mankind and animals, now God establishes man in a new dispensation of things, blessing Noah and his sons with the promise of fruitfulness and of their multiplying to fill the earth that had been so reduced in the number of its inhabitants. God had told Adam and his wife to “have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over every living thing that moves upon the earth” (Gen. 1: 28). The same cannot be said to Noah because the entrance of sin spoiled this dominion.

Rather, Noah is told (v. 2) that the fear and dread of man would be on beasts, birds and fish. It is a great mercy that this is so, for if the beasts, with their superior physical strength, had no fear of man, they could practically destroy all human population. But God has implanted that fear within them, though they no longer have the nature of spontaneous subjection to man as was true in the garden of Eden.

Besides this, mankind was no longer limited to a vegetarian diet (v. 3). Animals, birds and fish were allowed him as food, just as fully as herbs and fruits. There were no restrictions such as were later introduced for Israel under law (Lev. 11), and again abrogated after the death of the Lord Jesus (Acts 10: 11-16; 1 Tim. 4: 4-5). Of course it is evident that if one finds any food causing him physical difficulty, it is only wise to avoid that food, but God does not forbid the use of any.

However, when the meat of animals was eaten, God firmly prohibited the blood being eaten with it (v. 4). From this time, the time that the eating of meat was first allowed, blood has been always forbidden. In every dispensation this has been true. The reason is that the blood is said to be “the life” of the creature, and life belongs exclusively to God. In refraining from eating blood then, we recognize the rights of the Creator. On the other hand, the rights of human beings were to be recognized. If a man or a beast shed human blood, then proper government demanded the death of that man or beast (v. 6). This also remains true throughout history.

The Lord's instructions to Noah in verses 3-6 indicate that this is the beginning of human government being established on earth. Man being left to his conscience after Adam had sinned, totally broke down and the flood came. Therefore, something more than conscience must be necessary to meet man's need, so that at this point the dispensation of human government was introduced. This was necessary in order to restrain evil and to maintain order. God, however, leaves man with a minimum of legislation for government, only the two laws, involving the rights of God and the rights of mankind. Today governments have become extremely top-heavy with legislation. No individual can possibly know all the laws that are on the books in his own state or city. Government has certainly not proven to be the answer to the need of man occasioned by his own sin.

The encouragement of verse 1 to multiply on the earth is repeated in verse 7 with even more emphasis. Though multiplying would bring more sinners into the world, yet God would not be defeated by this: by His own pure grace He is able to save sinners. People today try every method of keeping the population of the world down, but God has not told them to do this. He knows how to take care of this problem and will do so in His own way. The world worries over a “population explosion,” but God will relieve this very soon when the Lord Jesus comes to rapture Home to heaven all who have received Him as Savior. Then the following judgments of the tribulation will further drastically reduce earth's population!

At this time also God announced a covenant with Noah and his sons, also including all his descendants, as well as birds and animals, all who had been in the ark, therefore not fish. The covenant was to the effect that God would not again send a flood to destroy the earth (vv. 10-11). When a flood of this kind had occurred once, then people would be apprehensive of another, but God's word is absolute in this matter. Sadly, because another has not come, people deny that the first ever happened! Such is the perversity of human sinful nature!

Six verses are then devoted to God's establishing the sign of the covenant (vv. 12-17). The rainbow was this sign, not seen during the flood, but after it was over. God set His bow in the cloud. The scientific explanation of the rainbow is that the raindrops act as the prismatic medium that causes a refraction of the rays of the sun. The pure white light is thus divided into seven distinct visible colors, always seen in the same order, each color of the spectrum having a beauty of its own. This is a lovely picture of God's glory, for “God is light,” and each color is symbolical of some particular aspect of God's many attributes, — supremacy, power, authority, grace, righteousness, holiness, love and others that are implied in the various shades of every color also. Therefore all the glory of God is involved in His promise that He will not again judge the world by means of a universal flood. This beautiful display following judgment is also anticipative of the fact that after God judges the world by that Man whom He has ordained (Acts 17: 31), the glory of His grace will again be displayed in wonderful blessing to mankind. The book of Revelation therefore is not merely a book of judgments, but “the revelation of Jesus Christ,” for all the beauty of the glory of God will be displayed in Him who conquers every enemy and shines forth in His eternal brightness for the purest blessing of mankind.

EARLY FAILURE OF HUMAN GOVERNMENT (vv. 18-28

The names of Noah's sons are given us in verse 18, — Shem, Ham and Japheth, — then the positive declaration is made that “from these the whole earth was populated.” Shem is the father of the Semitic, swarthy races, Ham of the darker races,. and Japheth of the fairer white races. However obscure some races have been, they have become obscure since Noah's time. How they were scattered through the world, — even into North and South America, — we have no clear knowledge, but all are the descendants of Noah.

Noah's occupation of farming was of course commendable, but anything may be abused and cause trouble. The man who was given the dignity of authority in government allowed himself an excess of wine and became drunk, and in this state was unclothed in his tent. This illustrates the weakness of human government from its very beginning. Why is human government doomed to fail? Because those in authority fail to exercise self-government. If one does not properly rule himself, how can he be trusted to rule others?

This weakness also leads to another evil, as we see in Ham, the son of Noah. He showed serious disrespect for his father. Instead of covering Him when he saw him uncovered, he went and told his two brothers (v. 22). This is the evil of despising government, which has become most prevalent in the day in which we live (Jude 8). Though governments often fail sadly, this gives us no right to reject or disobey proper authority (Rom. 13: 1-7).

Ham's brothers, Shem and Japheth, at least showed the respect that was due to their parent, by going backwards into the tent and covering their father. Whether it is a question of parental authority or of governmental authority, the same principle holds true, proper respect will seek to cover failure rather than to expose it. But it must be emphasized that this is in cases of failure, not in cases of wicked abuse of authority. Even in such cases, however, a believer is not given permission by God to fight against government.

When Noah awoke he knew that Ham had shown this disrespect toward him, though we are not told how he found out (v. 24). Then he pronounced a curse, not upon Him, but upon his son Canaan. It may be that this would hurt Ham more than if the curse had been on him. Canaan would be “a servant of servants” to his brethren. How far this curse would extend to Canaan's children we do not know. But Shem was blessed, or rather, the Lord God of Shem was blessed (v. 26). Of course we know that Israel came from Shem. From Shem have come the more introspective, contemplative races which tend toward mysticism, if not kept in check. Japheth is the father of the energetic, practical races whose tendency is materialistic. If both are controlled and kept in proper balance, all would be well, but it has not been so. God would enlarge Japheth, and it is true that the white races have multiplied greatly on earth. Japheth would dwell in the tents of Shem. His practical energy was not enough. He would need a dwelling of contemplative faith too. This may also have reference to the present age of grace, when Israel had rejected their Messiah and the Gentiles are “grafted in” to Israel's stock, virtually dwelling in Israel's tents until Israel is restored. In both cases Canaan would be their servant.

Though this is no doubt prophetic, it does not infer that anyone has the right to subjugate others as slaves to themselves. That is, God is not giving authority to anyone to put the descendants of Canaan under servitude to them. But since Ham was not properly subject to government, then his descendants would learn by experience what obedience to authority means. In fact, we may all take a lesson from this, that we should willingly bow to authority that God has allowed to be over us. Not only Canaan's seed, but all mankind has been put under a curse, that of not continuing in obedience to all that the law commands (Gal. 3: 10). Therefore, let us not think we are better than Ham.

Noah continued to live 300 years after the flood, attaining an age of 950 years, only 19 short of Methuselah. He lived long enough to see a large population of his own descendants.

Genesis 10

DESCENDANTS OF NOAH (vv. 1-32)

In this chapter the genealogy of Japheth is given first (vs. 1-5). Their history is not pursued in the book of Genesis: their character was that of the energy of independence, and though at first it seems they were involved in the building of the tower of Babel (for all Noah's family evidently remained at that time close to that area), yet they soon spread northward and had no significant connection with Abraham and his descendants

There is more said about the family of Ham (vv. 6-20). Nimrod was his grandson, and he became a mighty hunter in the earth (vv. 8-9). There is more implied in this than merely his being a literal hunter of animals. His name means “we will rebel,” not only “I will rebel.” He was a leader in hunting the souls of man, to make them rebels. The beginning of his kingdom was Babel, where man was exalted in defiance of God. Other places are also mentioned in the land of Shinar. “From that land he went forth to Assyria and built Nineveh, Rehoboth-Ir, Caleh and Resen” (v. 11 — NASB). This was no doubt after the Lord scattered the people from Babel (Gen. 11: 8). Nimrod's ambitious course of self-will was not stopped even by God's judgment at the tower of Babel.

Canaan is spoken of in verse 15, along with his descendants, who took up the land that God had before decided was to be Israel's possession (v. 19). Because the Canaanites sank down in idolatry and demon worship in later years, Israel was told to completely dispossess them of that land (Cf. Gen. 15: 16; Lev. 18: 24-25); Lev. 20: 23-24; Deut. 31: 3-5). God's sovereign choice for His people was absolute to begin with. Whoever took possession of their land in the meanwhile, this would have no effect as to their eventual possession of it. But also, there was no doubt as to the righteousness of God in the expulsion of the Canaanites in due time because of their idolatry and demon worship.

Verses 21 to 31 consider the family of Shem. One name stands out, Peleg, the name meaning “divided.” This likely refers to the division of the nations when languages were confounded (Gen. 11: 7-8), At this time the family of Shem settled toward the east, from which direction Abram later came when God called him from Ur of the Chaldees (Gen. 11: 31).

Genesis 11

BABEL: THE CITY AND THE TOWER (vv. 1-9)

Up to this time there was only one language. In the world today men wish they could have this advantage, but God is wiser than men. Men desire this for the very same reason that caused God to impose various languages upon them. They are infected by a pride that wants to unite independently of God, so as to have a great civilization.

They journeyed “from the east,” literally “from the sunrising.” This is strikingly typical of man's turning his back upon the promise of the coming of Christ (“the Sun of righteousness arising with healing in His wings” — Mal. 4: 2). Forgetting the promise of God, they want to build a solid, united civilization for themselves. They have left the mountains and come down to the easier circumstance of the plain, where there is not the same exercise and endurance called for. Instead of trusting God they are moved by what appears to be their temporal advantage. They realize there is strength in unity, but they do not seek unity as in subjection to God. On the plain, of course, they found no stone for building, so they made brick from the available clay. “They had brick for stone and they had asphalt for mortar.” The Lord draws attention to the fact of these substitutions because He builds with stone — “living stones” (2 Peter 2: 5). typical of believers who are the workmanship of God, not of men's hands; and He uses the mortar of the Holy Spirit of God to join them together. Of course the brick does not endure as does stone, for it is man-made.

Brick laying is much simpler than stone masonry, because the bricks are all cast in the same mold. People who are merely converts of man are formed by the particular teachings of those men — ”burned thoroughly,” that is, diligently trained along that one line and easily fitted together because their views are identical. But God builds with stone. A stone mason must have far more skill than a brick layer, for he must take stones of various shapes and sizes and fit them together. God converts souls of totally different backgrounds, cultures and persuasions, and so works in their souls as to produce a vital spiritual unity among them that is far stronger than any man-devised unity, for they are bonded together by the living Spirit of God. This is unity in diversity, for each one retains his own distinctive character and usefulness: their views are not identical, yet the living power of the Spirit of God overcomes such differences, uniting them in a bond of genuine spiritual unity.

The Babel of this chapter is typical of the New Testament Babylon (Rev. 17-18), a great religious system devised by men, though it claims to be “the church.” Thy have great aspirations, first, “let us build for ourselves a city” (v. 4). It is human selfishness that desires “a city,” a great company in which they might boast. Abraham was of a different character: “he waited for the city which has foundations whose builder and maker is God” (Heb. 11: 10 — NKJV). Faith can wait for God to accomplish what is of lasting value. His city will be one of absolute purity (Rev. 21: 18) in contrast to the intrigue, violence and corruption that is characteristic of men's cities.

They propose also “a tower whose top is in the heavens.” This is a great center that will stand out above everything, a symbol of their pride. But the Center of the church of God is the Lord Jesus Christ, who “has become higher than the heavens” (Heb. 7: 26). The heavens speak of rule and authority (Dan. 4: 26), and man would like to take this authority into his own incapable hands. But the Lord Jesus is exalted “far above all principality and power and might and dominion, and every name that is named” (Eph. 1: 20-21).

The real object of these ambitious builders is expressed plainly in their words, “let us make a name for ourselves.” They want a great name for themselves. But the only One whom God gives a great name is the Lord Jesus Christ. “God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow” (Phil. 2: 9-10). How wonderful therefore is the privilege of the assembly of the living God to be gathered together unto His name (Matt. 18: 20).

They considered their building to be the means of keeping them from being scattered over the earth, but they defeated their own ends, for because of this God scattered them. He “came down to see the city and the tower which the sons of men had built” (v, 5). Of course He could see this without coming down, but His coming down shows the reality of the interest He takes in men's affairs, intimating that He comes close enough to know all that is involved in what they do. He sees that they are taking advantage of their being united in order to execute their ambitious schemes, in independence of Him. Having begun to accomplish such things, nothing would restrain them from whatever imaginative projects came into their minds

Just as nothing would restrain the builders of the tower of Babel, so today ambitious leaders in the world will be restrained by no barriers. The nations want to share their technology so that they may outdo every past generation in their advances in science and every other element of men's culture. They work hard to overcome all the difficulties of language barriers and of national prejudice, but God continues to work by these things in order to frustrate them. There is constant talk of a one world government, but the great tribulation will prove this to be mere folly. Nations will not co-operate with one another to make this possible. Only when the Lord Jesus takes His throne will this take place, when all shall submit to Him.

The means by which God halted this great undertaking was simple for Him. But it would be a great shock to them to find their languages confused (v. 7), some being suddenly unable to understand others, and probably thinking that others had suddenly lost their reason. the world speculates and argues about the origin of languages, but God has settled the matter very simply. All are the result of His great wisdom. Those of the same language would of course be drawn together, and separated from those who spoke different languages. Their city was left unfinished and all were scattered in every direction (v. 8).

The name Babel was given to the city afterward, its name meaning “confusion” because of the confusing of languages. The Babylonian empire rose later than this, and many nations (including Judah) had to bow to its authority — typically bowing to the shame of their own confusion because of disobedience to God. The New Testament Babylon (with headquarters at Rome) has caused confusion in the ranks of Christendom, and will be brought down in judgment at the time of the great tribulation, as shown in Revelation 17 and 18.

THE DESCENDANTS OF SHEM (vv. 10-25)

From verse 10 the line of Shem is traced further than in Genesis 10: 21-31, which goes as far as Joktan the son of Peleg and stops with his thirteen sons. This genealogy of Genesis 11 continues with Reu the son of Peleg, ignoring Joktan and his sons. The reason is evident, for Reu's line issues in Nahor, Terah and Abram, and God had purposed Abram to be the father of a chosen race whom He would separate from the rest of the nations. There was to be absolutely no doubt of this though Abraham did not receive the son of God's promise until he was 100 years of age. God has been careful to trace that line down through the ages, and Matthew 1 begins the New Testament by showing that Christ the Messiah of Israel is the official descendant of Abraham, because He was officially the son of Joseph. The actual line is found in Luke 3: 23-38, traced backward from the virgin Mary through Abraham to Adam. The marriage of Joseph and Mary was absolutely essential to accomplish the purpose of God in this matter

TERAH'S DESCENDANTS (vv. 26-32)

Terah had three sons, Abram, Nahor and Haran, and Haran died before his father did (v. 28), Then our interest is focused on Abram and Nahor, who were married to Sarai and Milcah respectively. We shall hear more of Nahor, but much more of Abram, for Nahor is only considered insofar as he is connected with Abram's history. The brief mention is made here that Sarai had no child.

From Ur of the Chaldees Terah took his son Abram (not Nahor, however) and his grandson Lot, who was the son of his deceased son Haran) and Sarai, Abram's wife, with the intention of going to the land of Canaan; but they journeyed only as far as Haran (not even crossing the Euphrates River), and stopped there. It may be they named the place after Haran, Lot's father. Terah died there at the age of 205 years. Genesis 12 gives the reason for their move.

Genesis 12

THE CALL OF ABRAM (vv. 1-3)

The Lord had before told Abram to leave his country, his kindred and his father's house, and go to a land He would show him. this call took place while he was still in Ur of the Chaldees (Acts 7: 2-4). God declared that He would make of Abram a great nation, that He would bless him and make his name great, and that he would be a blessing (v. 2). More than this, God would bless those who blessed Abram and curse those who cursed him. Further still, in Abram all the families of the earth would be blessed (v. 3). This is above all a prophecy concerning Christ, the Seed of Abram, through whom blessing is to come to the entire world.

In Isaiah 51: 2 God speaking of Abraham says, “I called him alone.” He had not called Terah nor Lot, yet we have read that “Terah took Abram — and Lot” (Gen. 11: 31). It appears evident that Abram told his father that God had called him, and his father, rather than have his son leave him, decided to go also. Abram too allowed his father to take the lead, which was not faith on Abram's part. How easily we too may be led by nature to go only halfway in the path of obedience to God!

OBEYING THE CALL OF GOD (vv. 4-6)

Abram remembered that God had spoken to him before he came to Haran, and there was no need of God's speaking to him again until he had obeyed his first instructions. Yet only when God had removed his father by death was Abram prepared to go further than Haran, cross the Euphrates River and journey to Canaan. He departed “as the Lord had spoken to him.” Lot “went with him,” evidently moved by some attachment to his uncle, not by personal energy of faith. Abram's age at this time was 75 years. With his wife Sarai, Lot, the servants he had acquired, and his possessions, Abram began the trip. This time, when they “set out for the land of Canaan,” rather than going part way, “they came to the land of Canaan.” With the man of faith leading the intended object was attained.

Canaan is a picture of the heavenly inheritance to which all Christians are called now, as in Ephesians 2:6 we are told that God “has raised us up together, and made us sit together in the heavenly places in Christ Jesus.” This is not future, but present. The proper position of the believer is heavenly, not earthly, and he is called to enter into the enjoyment of heavenly things now, just as Abram was called to sojourn in the land of his inheritance.

Abram's first milestone in the land was Shechem and “the oaks of Moreh,” The meaning of Shechem is “shoulder” and Moreh “teacher.” Shoulder speaks of bearing responsibility. This is an initial step of real value for the child of God. Too many of us would rather avoid responsibility, but if we willingly accept the place of bearing a responsible witness for the Lord Jesus, we shall find good results in being well taught, as Moreh — ”teacher” implies. We shall not be properly taught if we do not willingly accept the responsibility teaching brings with it.

Also we are told “the Canaanites were then in the land.” Canaanite means “trafficker,” reminding us that there are those professing Christianity who merely use it as merchandise, and this becomes a real trial of faith to those who desire to walk with God. But in spite of the Canaanites, Abram would both accept proper responsibility and would learn from God. Let us also not use the Canaanites as an excuse for failing to apply ourselves to obeying fully the word of God and learning that word in a living, vital way.

ABRAM'S FIRST ALTAR (v. 7)

At this time the Lord appeared again to Abram, the first time of so doing since His first calling him. When we have proven ourselves willing to take responsibility for a walk with God and to learn His word, then God will certainly encourage us with the blessing of His presence. He tells Abram that He will give that land to his descendants. Then Abram builds his first altar. The altar characterizes the positive side of Abram's history all through. This speaks of his relationship to God, for the altar is typical of Christ, whose sacrifice establishes the believer in righteousness before the eyes of God. Verse 8 speaks of his tent, which indicates his relationship to the world, his not settling down, but passing as a pilgrim through a strange land. This may be a negative thing, but it accompanies the positive fact of his relationship to God in the altar. This first altar is the altar of submission and learning, a most important beginning of a path with God.

Abram moves on, going westward, and pitches his tent with Bethel to the west of him and Ai to the east. Ai means “ruins.” The man of faith realizes that what he has left behind is of no real value, just as Paul writes in Philippians 3: 7-8: “But what things were gain to me, these I have counted loss for Christ. Yet indeed I count all things loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.” Paul had before greatly prided himself on his outstanding advantages and accomplishments, but when the glory of the Lord Jesus burst on his vision, those things became totally worthless to him.

HIS SECOND ALTAR (v. 8)

Therefore, Abram had his back toward Ai and his face toward Bethel, which means “the house of God.” He had left his father's house, to find infinitely greater value in God's house. The most important feature of the house of God is that God dwells there, yet God's house involves all of God's interests. Today the typical meaning of this for us is most significant, as is expressed in 1 Timothy 3: 15, “the house of God, which is the church of the living God, the pillar and ground of the truth.” God's interests in the present dispensation of grace are centered in the church of God, which includes every redeemed child of God worldwide. This therefore pictures the leaving behind of selfish aspirations and advantages, to find true joy and blessing in the things of God, and in unselfish love and consideration toward every member of the body of Christ, the church. Here Abram builds his second altar, which we may well designate as the altar of decision. All true decision for God is based upon the value of the person of Christ (the altar itself) and His great

sacrifice.

DECLINE AND FALTERING FAITH (vv. 9-10)

Abram continues journeying southward. The south speaks of favorable, pleasant circumstances (cf. Acts 27: 13). Though we may have made a firm decision to leave our former life behind and choose God's interests, yet there are still dangers to which we may be exposed. Pleasant, easy circumstances are attractive, and if we go in that direction we may go too far. Circumstances change, and we should realize that it is God who changes them, and therefore should seek the face of God as to every move we make. If we have been looking too much at circumstances, then when they change for the worse, as in Abram's case of a famine in the land (v. 10), we are in danger of seeking means of adjusting ourselves according to circumstances instead of more earnestly seeking the guidance of God.

Could God have sustained Abram in the land in spite of the famine? Certainly He could! But Abram forgot to consider this: he went down into Egypt, which was outside the land of promise. It is a type of the world in a little different form than Mesopotamia, where he had come from. Egypt's idolatry may not have been so blatant as that of Ur of the Chaldees, but Egypt symbolizes the world in its independence of God. Its name means “double straits” because of its dependence on the river Nile to water the land on both sides. Its character is portrayed in Ezekiel 29: 3, where she is quoted as saying “My river is my own; I have made it for myself.” Since the source of the river is far removed, she does not give God credit for having originated it.

DECEPTION (vv. 11-20)

As they are about to enter Egypt, Abram, because of Sarai's attractiveness, asks her to say that she is Abram's sister rather than his wife (vv. 11-13). How sadly we too may be guilty of deception because we are in the wrong place! Sarai speaks of the covenant of grace (Gal. 4: 22-28), and she was the property of Abram, the man of faith. Grace cannot belong to the ungodly world, though they may admire grace as a true and beautiful principle. But when believers get into wrong associations, they will always in some way deny their proper relationship with God, which is based entirely upon His grace in Christ Jesus. How much more safe and happy is the path of simple, unswerving faith!

Abram too was fearful of that which was not actually a danger at all. He thought if he told the truth that he might be killed (v. 12). Whatever might happen, we ought never to compromise the truth in any way, but one failure, however small it seems, is likely to lead to another that will be more serious.

The matter does not end with their falsifying their relationship. When Pharaoh, king of Egypt, learned of Sarai's beauty and understands that she is an unmarried woman, he has her taken into his own house (v. 15). Also he enriched Abram for Sarai' sake, giving him sheep, oxen, donkeys, camels and servants (v. 16). A believer who mingles with the world and compromises his testimony for Christ in this way may often prosper materially; but ought not this to have greatly troubled Abram's conscience? Was he not also deeply disturbed by having his wife welcomed into the house of another man? Here were complications he had evidently not anticipated, and he found himself helpless to extricate himself.

But the Lord graciously intervened by sending great plagues on Pharaoh and his household (v. 17). We are not told whether Pharaoh enquired as to why the plagues came, but he did find out that Sarai was Abram's wife. Whether or not we are willing to confess the truth, God will certainly bring it out. This is a great mercy for the child of God.

Then Abram has to face Pharaoh about this matter (vv. 18-19), but he has nothing to say when Pharaoh charges him with treating Pharaoh in an unjust, unfair way. This is another result of his failure to walk in faith: he deals unfairly with an unbeliever. Therefore God uses the unbeliever to reprove him. How wonderfully wise is our God and Father. Rather than reproving Abram Himself, He left this in the hands of the unbeliever whom Abram had wronged. This kind of an experience would be humiliating for any believer. He also finds that his fears were groundless: Pharaoh had a proper respect for the marriage bond, as many unsaved people do today. This is a case of an unbeliever acting more honorably than a believer. There are many, though they do not accept Christianity, who do show respect for those who have genuine faith in the Lord Jesus Christ, and Pharaoh showed this respect for Abram in spite of his having to reprove him. On the other hand, while Pharaoh gives Sarai back to Abram, he does not expect Abram to remain there. He tells him to “take her and go” (v. 19), “and they sent him away, with his wife and all that he had” (v. 20). By this time also, Abram would surely realize that Egypt was not the place for him. God had brought him to this point of realization, for it is only His working that brings about restoration.

Genesis 13

RECOVERY (vv. 1-5)

At last Abram “went up,” leaving Egypt behind and coming into the south of the land of Canaan. Again Lot is mentioned as accompanying his uncle Abram. But Abram had been greatly enriched in Egypt (v. 2), and Lot also had been prospered. There are two distinct lessons here. Typically speaking, God will use even the history of our failure to result in spiritual blessing. Such is His sovereign grace. But on the other hand, literally speaking, temporal blessings do not mean spiritual prosperity.

But the grace of God leads Abram back to Bethel, “the house of God” (v. 2). If we are to be properly restored after failure, we must return to the place from which we departed, and here it is emphasized that it was the place he had first pitched his tent between Bethel and Ai, the place of decision to leave behind his former life in favor of the interests of God. Besides this, further emphasis is given it as “the place of the altar,” where he had given God the positive honor that belongs to Him. Here for the first time since his leaving that place do we read that he “called upon the name of the Lord” (v. 4). Compare Genesis 13: 8. Does this not tell us that we are not having true communion with God if we are away from His place for us?

SEPARATION BETWEEN ABRAM AND LOT (vv. 6-13)

Now the wealth of both Abram and Lot raises a serious problem. Their possessions were too great to allow them to subsist comfortably together. Quarreling began between their herdmen (v.7). At the same time it is noted that “the Canaanites and the Perizzites then dwelt in the land.” Is this not told us because they would be observers, and likely to mock at the friction between brethren, specially those who were believers in the living God? If believers today have quarrels, the world is quick to ridicule the testimony of the Lord rather than to be impressed by it.

Abram did not want to continue any such friction: he would not make this an issue with his nephew, but instead asked him that there should be no conflict between them or between their herdmen, for they were brethren (v. 8). He saw only one solution to the problem, that they should separate from one another (v. 9). Lot had been in a good measure dependent on Abram's leading, and should have by this time learned to have such wisdom as to depend on the Lord for himself. But though he had not really learned this, it was time that he must be on his own.

His lack of faith is seen immediately when Abram offers him the opportunity to take the first choice as to where he wanted to dwell. Instead of his depending on the Lord, and therefore rightly giving the first choice to his uncle, “he lifted up his eyes” (v. 10), but not high enough! He had no idea of asking the Lord's guidance. What tragic mistakes we can make by following such an example! He is guided only by what his eyes saw. The plain of Jordan was well watered everywhere — though it is added “before the Lord destroyed Sodom and Gomorrah.” So indeed the world has been greatly blessed by God, but in spite of this the ominous shadow of coming judgment hangs over it!

Lot sees that it was “like the garden of the Lord,” that is, Eden. Thus today, many people are deceived by what appears to be a virtual return to paradise in spite of God's having forbidden the possibility of this (Gen. 3: 24) because of man's sin. Also, the plain appeared to Lot “like the land of Egypt.” He had learned by his uncle's taking him down to Egypt that the world can be an appealing place to the eye. He had not been properly recovered from the mistake of his experience there.

Abram was willing to leave the choice with God as to where he should go: Lot was not. He chose for himself, and embarked on a downward course toward the east (the direction from which they had originally come). Abram dwelt in the more rugged areas of Canaan, reminding us of the rigorous exercise of the trials of faith through which the Lord sees fit to lead a believer who purposes to walk with Him. This is not an easy path, but it is by all means the most happy path, for the Lord is there to encourage and strengthen faith for whatever needs may arise.

Lot chose to settle “in the cities of the plain,” drifting toward Sodom (v. 12). He wanted the easiest circumstances, and of course in Sodom he found the people who love the easiest circumstances, those who were “wicked exceedingly and sinners against the Lord.” If we seek only to please ourselves, we shall soon find company who have the same unwholesome inclinations. But it is unbelievers who throw themselves unreservedly into this kind of a life. Lot, as a believer, did have reservations, but allowed himself to settle among those with no such reservations. Thus it will be for a Christian who is only half hearted as regards his testimony for the Lord Jesus. Peter says concerning Lot, “that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds” (2 Peter 2: 8).

ABRAM ENCOURAGED AND STRENGTHENED (vv. 14-18)

Now that Lot had chosen for himself what he wanted, the Lord tells Abram “lift up your eyes” (v. 14). This is just what Lot had done (v. 10), but he had limited his sight to what appealed to him. God tells Abram to look to the north, south, east and west, for He would give Abram and his descendants all the land that he saw. How much broader is God's view than that of our natural selfishness! For the believer is told today, “all things are yours: whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come — all are yours. And you are Christ's, and Christ is God's” (1 Cor. 3: 21-23). All is ours, but we do not have the headache of maintaining it. The Lord Himself is our capable custodian of it! And we are His!

More than this, God would increase Abram's descendants “as the dust of the earth” (v. 16). The man of faith will always prove fruitful in the end. It may seem otherwise to us because of the long delay, as it did to Abram, but God's promise was absolute: it could not possibly fail. At this time God only speaks of “the dust of the earth,” for He infers only an earthly people, primarily Israel, though later (Gen. 15: 5) He tells Abram his seed would be as the stars of heaven, involving the great number called “sons of Abraham,” whose inheritance is in heaven, as Galatians 3: 7 tells us, “Therefore know that only those who are of faith are sons of Abraham.”

On that occasion (Gen. 15: 15) Abram was told that he would not personally have part in an earthly inheritance, but would go to his fathers and “be buried in a good old age.” Also Hebrews 11: 10 tells us, “he was looking for the city which has foundations, whose architect and builder is God.” Verse 16 further describes the city as “a heavenly one.”

Therefore the Lord tells Abram, “Arise, walk through the land in the length of it and he breadth of it; for I will give it unto thee” (v. 17). He was not to settle down and take possession of any part of the land, but pass through all of it, as Stephen says in Acts 7: 5: “God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child He promised to give it to him for a possession, and to his descendants after him.”

Abram moves on then to dwell “by the terebinth (or oak) trees of Mamre, which are in Hebron,” and there built his third altar to the Lord. Mamre means “fatness” and Hebron “communion.” This appropriately follows the second altar, which was that of decision (between Bethel and Ai — Gen. 12: 8). True decision to put God's interests first will lead to fatness, that is, spiritual prosperity, which is found in communion with the Lord. This is therefore the altar of communion, for communion with God is based upon the truth of the person of the Lord Jesus (the altar), and involving also His sacrifice, for this was the purpose of the altar. There is no approaching God without this.

Genesis 14

THE WORLD'S CONFLICT (vv. 1-12)

We read now for the first time in scripture of war among nations of the ungodly world. Abram has no part in this. It is recorded mainly because of Lot. Four kings war against five. The names of the four kings have meanings that imply a religious significance, the first one, Amraphel meaning “sayer of darkness,” and Shinar meaning “change of the city.” Thus false religion can speak in dark, mystical ways with the object of improving (not saving or converting) people. In verse 4, however, we see that Chedorlaomer assumes the chief role, his name meaning “as binding for the sheaf,” while his city Elam means “their heads.” So false religion exerts every effort to bind its captives into a sheaf under its authority, while having various “heads” instead of the one Head, who is Christ (Col. 2: 16-19).

The five kings are typical of the outright wickedness of the ungodly, corrupt world. The king of Sodom, Bera, means “in the evil,” and Birsha (king of Gomorrah) means “in wickedness.” Of course an ungodly world needs salvation, but instead of this, mere human religion fights hard to bring the world into bondage to its rules and dogmas. Actually this only glosses over the world's corruption with a thin layer of religion, making it seem outwardly less corrupt while it remains inwardly the same, but it has added religious deception to its moral corruption.

The five kings became subject to Chedorlaomer for twelve years, typically the world under subjection to false religion, but finally rebelled against this bondage (v. 4). However, just as the history of the professing church through the middle ages teaches us, false religion can be determined and strong. Chedorlaomer and his allies began with defeating six nations (vv. 5-7) before approaching Sodom and Gomorrah. Then the king of Sodom and Gomorrah, with three other kings, went out to engage the four kings in battle (vv. 8-9), But the fleshly, ungodly world has little power against satanically inspired religion. To be properly delivered from such a yoke it is necessary to have a true knowledge of the Lord Jesus.

The valley of Siddim was full of slime pits in which the kings of Sodom and Gomorrah became trapped. This is the very picture of the ungodly being snared in their own sinful lusts, the slime of this world. Others who escaped this fled to the hill country. Yet they could hardly carry much in the way of their possessions with them, and the four kings took possession of the goods and food supply of their defeated foes, as well as taking Lot captive, with his goods (vv. 11-12). Other captives are not mentioned at this time, but verse 16 speaks of them. Thus man's religion is zealous in capturing both people and what they possess, a contrast to the principle of true Christianity expressed by Paul in 2 Corinthians 12: 14: “I do not seek yours, but you.” Nor did Paul seek them as mere captives, but that they might be set free in “the liberty by which Christ has made us free” (Gal. 1: 5).

ABRAM FIGHTING THE GOOD FIGHT OF FAITH (vv. 13-16)

A fugitive from the battle brought news to Abram, who is here called “the Hebrew” for the first time (v. 13). The name is in contrast to one settled in the land, for it means “passenger,” or one passing through, a good example for every child of God today. He was at the time living by the oaks of Mamre the Amorite, who with his two brothers were allies of Abram. In later years a link of this kind would have been wrong, but at this time “the iniquity of the Amorites was not yet complete” (Gen. 15: 16), and the Lord makes no issue of it.

Ordinarily Abram would not have become involved in this conflict, but when he hears that his brother Lot had been taken captive, he does not hesitate in his decision to intervene. He led out 318 trained men who had been born in his house, to pursue the four kings. There is a lovely picture here of those born again in the house of God, the church of the living God. They have not needed the training of worldly wise men nor of theological schools. God has trained them in His own house, the assembly of the living God. Here is where the best training is found, in the fellowship of the saints of God (God's house), where God is free to teach in His own way by means of every gift He has given to His saints.

Warfare was not the object of Abram's life: his object was the knowledge of God. So we too ought to be well trained in the ways of the Lord, not with the object of fighting. Yet if we find it necessary to fight we shall be better equipped for this than those who are well trained controversialists, for then it will be God's battle we are waging, and not a battle for a certain “cause” or “principle.”

One verse (v. 15) is sufficient to describe the battle of Abram with the four kings, and his decisive victory. No doubt his adversaries far outnumbered his force of 318 men, but the Lord does not depend on numbers. God rewarded Abram's faith by making his enemies flee as he pursued them for a long distance, to north of Damascus.

Then Abram returned with all the goods that had been taken, as well as with Lot and the women and other people who had been captured (v. 16). Nothing is said of any slaughter taking place, but Abram gained his object of liberating Lot, while also liberating others and retrieving property that had been taken. Do we have such energy of faith to seek to recover saints of God who have been ensnared by falsehood? It was not anger against the enemy that moved Abram, but love for his brother.

BLESSING FROM MELCHISEDEC (vv. 17-24)

When the king of Sodom learned of Abram's victory, he was quick to go to meet and congratulate him for what Sodom was helpless to do (v. 17). But the Lord knew how to intervene first. He sent Melchisedec, king of Salem, priest of the Most High God, to refresh Abram with bread and wine. This is the only occasion in history of which we read of Melchisedec. Psalm 110:4 speaks of Christ being a Priest forever according to the order of Melchisedec, and this is quoted in Hebrews 5: 10 and 6: 20; then elaborated on in Hebrews 7: 1-28.

This man is strikingly typical of the Lord Jesus, who has now, in resurrection and ascension, been “saluted of God a high priest forever after the order of Melchisedec” (Heb. 6: 20). Therefore, after a believer has gained a victory, his faith overcoming the world, the Lord Jesus, as High Priest, delights to refresh His servant with the reminder of His own great sacrifice, the bread speaking of His body given for us in suffering, the wine of His blood shed for us. In this way our hearts are drawn away from any mere pride in our own accomplishments, for His great work is infinitely greater than the greatest we could ever attain.

Melchisedec too pronounces a blessing upon Abram (v. 19), just as the Lord Jesus pours His blessing on the church of God from heaven today. His hands were uplifted in blessing when He was taken up to glory after His resurrection, and this remains true during all this dispensation of the grace of God. The blessing is from “the Most High God, Possessor of heaven and earth,” a title of special significance as to the millennium.

God's portion was more blessed than Abram's, for it was He who gave Abram the victory, as Melchisedec reminds Abram that it was God Most High who had delivered his enemies into his hand (v. 20). Then Abram gave a tenth of all the plunder to Melchisedec. This was a spontaneous, voluntary response to the grace of God, just as every believer today ought to respond to the remembrance of the sacrifice of the Lord Jesus and His blessing poured upon us.

This unusual experience of Abram with Melchisedec prepares him fully to refuse the offer of the king of Sodom. No doubt the world thinks that the man who gains the victory is entitled to the goods he recaptures, but as with Abram, the believer should remember that every true victory has really been by God and for God. The king of Sodom tells Abram he will take the souls, but leave the goods to Abram. But it was for the sake of the soul of Lot that Abram had fought: he had no interest in the goods. He tells him he had sworn to the Lord God Most High, Possessor of heaven and earth, that he would take absolutely nothing, not the most trivial thing that belonged to Sodom, lest the king of Sodom would take the credit for enriching Abram (vv. 22-23). The Possessor of heaven and earth had brought about a deliverance for Sodom that ought to have driven Sodom to realize they needed the same faith as Abram, a faith that gives God the first place. But the ungodly world only walks by sight, not by faith. How good it is if we, like Abram, allow no suggestion that we are dependent on a world at enmity with God.

However, Abram did not ask that Aner, Eschol and Mamre should act on the same faith as he. He agreed that they should take some remuneration for their work. For faith is intensely personal (Rom. 13: 22). As regards Lot also, he was a believer, and though he owed his deliverance to the faith of Abram, yet even this did not awaken in his soul the serious exercise of walking by faith himself. It is sad to think that he went right back to Sodom! Did the Most High God, Possessor of heaven and earth not mean more to him than this?

Genesis 15

THE PROMISE OF GOD AND ITS CONFIRMATION (vv. 1-21)

Abram having proven that he was not seeking gain for himself, but depending on the God of heaven and earth, then the Lord gives him His word of wonderful encouragement, “Do not be afraid, Abram, I am your shield, your exceedingly great reward” (v. 11). It is not simply that God would protect him and reward him, but rather that the Lord Himself was his protection and the Lord Himself his reward. Abram therefore was not merely to have confidence in what God would do for him, but to have confidence in God Himself. The Lord may allow circumstances to test us severely as to such things, but however adverse the circumstances, God's faithfulness and grace remain. Therefore, just as Abram had no reason for fear, so this is true for every believer: he may confide at all times in the Lord, and find the Lord Himself a wonderful reward as well as protection.

However, Abram's circumstances pressed deeply on his soul at this time, so that in responding to the Lord, he did not rise to the level to which God sought to lift him. He answers, “Lord God, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?” Though God had promised him many descendants in Genesis 13: 16, yet, as he says, God had not given him any offspring (v. 3). He was no longer a young man and did not see any prospect of having a son.

But rather than reproving his lack of faith, God encourages his faith by telling him that Eliezer would not be his heir, “but one who will come forth from your own body shall be your heir” (v. 4). God's promise was absolute, though it took longer to fulfill than Abram expected. Then God brought Abram outside and directed his eyes toward heaven. Could he count the stars? He did not tell Abram at the time that he could only see a very small percentage of the number of stars actually in the heavens, but tells him that his descendants would be as the stars (v. 5).

Previously God had told him that He would make his descendants “as the dust of the earth” (Gen. 13: 16). Thus there was to be both an earthly “seed of Abraham” and a heavenly seed. God had wonderful purposes in view, higher than Abram would naturally understand. Yet we are told here (v. 6) that “he believed in the Lord, and He reckoned it to him as righteousness” (NASB).

This expression “reckoned as righteousness” beautifully describes the truth of justification. Though in the flesh we are all far from righteous, yet God delights to count one righteous who has true faith in the Lord Jesus Christ. Though Christ had not yet come in Abraham's day, yet the Lord Jesus says in John 8: 56, “Abraham rejoiced to see my day, and he saw it and was glad.” Abram's faith in the living God was faith in the Lord Jesus, for Jesus is God. No doubt he did not know much concerning Christ, but it is not knowledge that justifies: God justifies by faith.

The basis of all blessing for the believer is in the fact of who God is. This is the reason that God reminds Abram in verse 7, “I am the Lord who brought you out of Ur of the Chaldees, to give you this land to inherit it.” Thus Abram is encouraged to have fullest confidence in the living God and in what He says.

Yet Abram feels that his faith requires the help of some confirmation of the promise of God, for he asks, “Lord God, how shall I know that I will inherit it?” Surely God's word was enough, was it not? Yet we are all slow to fully rest in the perfect truth and reliability of that word alone. Later Abram had no difficulty in doing this, as Romans 4: 19-21 shows, and his faith is beautifully seen in Hebrews 11: 17-19. But his faith had by then been strengthened by God's encouragements.

Such encouragement is now given him beginning with verse 9. The absolute assurance of blessing for anyone is based upon the value of the sacrifice of Christ. Therefore God tells Abram to bring a three year old heifer, a three year old female goat, a three year old ram, a turtledove and a young pigeon. These are all important pictures of the sacrifice of Christ, each one indicating a different aspect of the value of that sacrifice. But the three cases of three-year old animals are intended to specially emphasize the resurrection of Christ. His sufferings and death are of infinitely great value in atoning for the guilt of our sins; but His resurrection is just as vital a matter, for it is this that proves God's acceptance of the sacrifice. Without this we could have no assurance that our sins are forgiven, but every genuine believer may be absolutely positive that he is accepted by God because Christ has been raised and glorified at God's right hand as the Representative of all those who are redeemed by His blood.

The heifer speaks of the faithful service of the sacrifice of Christ; the female goat speaks of its substitutionary value; and the ram of the devotion or submission of that wonderful offering. All of these are good to meditate upon, for they are all of vital value in regard to our being given absolute assurance of being accepted by God and having certainty of the future. The turtledove and the young pigeon indicate the heavenly character of the Lord Jesus, One who is not of this world, but the only One who could possibly be a sacrifice satisfactory to God.

In presenting these Abram divided the animals, but not the birds. This is because the animals speak of the Lord Jesus in His earthly walk and character of service and devotion to God. We may divide this for our own spiritual profit. For instance, in His service we see both unswerving faithfulness and truth on the one hand, and on the other hand gentleness and love. In His being our Substitute we are reminded that He must be totally without blemish or spot, a pure offering, but also that He must be so tender as to be a willing offering for us. In the ram character, He must be a submissive offering, yet not merely submitting through slavish fear, but One who has a genuine will. Such divisions are worth our meditation.

But the birds teach us that He has a heavenly character, high above our ability to contemplate Though He is true Man, yet He is the Lord from heaven, and as such He is inscrutable. Instead of understanding this great glory, we only worship. Therefore the birds were not divided.

These were all presented to God in death, but not burned. The pieces were laid together, perhaps on an altar, though we are not told this. However, unclean birds were attracted by the dead meat, and Abram drove them away (v. 11). These birds speak of Satan and his band of unclean spirits (Matt. 13: 4, 19), always ready to steal away from us the priceless value of the sacrifice of Christ. Let us have energy of faith to drive these birds of carrion away, that the truth of Christ may be preserved to us in all its pure simplicity.

There is more added to the picture in verse 12. Verse 10 has shown that the offering of the Lord Jesus was a sacrifice; now we read of a deep sleep falling upon Abram. This speaks symbolically of the sleep of death, just as the sleep of Adam does in Genesis 2: 21. Besides this, a horror of great darkness fell upon him. So the offering of Christ involved (1) sacrifice, (2) death, and (3) the awful darkness of being forsaken by God. How well worth our meditation all of these are, for they all emphasize the vital fact that it is the great work of the Lord Jesus alone upon which we can rest to find certainty of eternal blessing.

However, God then speaks to Abram, telling him to know with absolute certainty that his descendants would be strangers in a strange land, in bondage to a foreign nation for four hundred years (v. 13). This would appear to be a hindrance to their blessing, but the very fact that God foretold this to Abram is evidence that God was in as full control of this matter as He was in control of the fact of their eventual blessing. In other words, the promise of God often involves long waiting, but this is intended only to be a needed trial of faith, for God's end in blessing is not affected by the affliction.

In the four hundred years of affliction for Abram's descendants in a strange land, we can see also a secondary application of the picture of the deep sleep and horror of great darkness that fell upon Abram. Israel was virtually a dormant nation when in Egyptian bondage, as in the misery of “a horror of great darkness” in some measure, though nothing like the Lord Jesus bore at Calvary. This was to be true for Israel for four hundred years, but again it has been true since Israel rejected their true Messiah nearly two thousand years ago and has suffered many horrors while in a deep sleep of ignorance concerning the fact that all their blessings actually center in the Lord Jesus Christ. Their eventual awakening will be like a resurrection from the dead (Rom. 11: 15).

God's promise included His judging the nation that oppressed Israel, and not only liberating Israel, but blessing them with great substance. This was true at the time of the exodus (Ex. 12: 35-36), and it is typical also of the great blessing Israel will receive when at last the nation receives their Messiah who will liberate them from their bondage to sin which has enslaved them for centuries.

The promise as to Abraham's descendants then involved long years, but with absolute certainty of fulfillment. Now in verse 15 the Lord tells Abram himself that he would not remain on earth, but would go the way his fathers had (that is, through death), and be buried in a good old age. Indeed he would have a far better inheritance than his children, Israel. For Hebrews 11: 10 tells us that Abraham “waited for the city which has foundations, whose builder and maker is God,” and verse 16 of the same chapter further assures us, “now they desire a better, that is, a heavenly country.” So that Abraham, even without the knowledge of every spiritual blessing in heavenly place in Christ, did not have his heart set on earthly things.

In the fourth generation Israel would return to the land of Canaan (v. 16), because only then would “the iniquity of the Amorites” be complete. God tells Abram this because He intended to dispossess the Amorites of their land in order for Israel to possess it, but would not do so until the wickedness of that nation had risen to a height that required the judgment of God.

God has been speaking to Abram while he was in a deep sleep. It may be that it is still in a dream that Abram sees the sun go down, for it is no doubt in a dream that he sees a smoking oven and a flaming torch (v. 17). The smoking oven is another aspect of the sacrifice of Christ, for it speaks of the judgment of God which the Lord endured alone at Calvary. But the flaming torch tells of light arising after the judgment. The torch passed between the pieces of the sacrifice Abram had offered, indicating that true light results from the value of the sacrifice of Christ. In a secondary way the smoking oven pictures the affliction of Israel as passing under God's chastening hand, while the flaming torch shows that there is to be light and blessing at the end, when Israel finally recognizes the wonderful value of the sacrifice of Christ, their Messiah.

Verses 18-21 speak then of an unconditional covenant that the Lord made with Abram that day, telling him that He has given his descendants all the land from the river of Egypt (the Nile) to the river Euphrates, including land at that time possessed by ten different nations. When Israel returned from Egypt they did not possess anything like that whole territory, and never have. But the promise of God stands, and the fulfillment of this awaits the millennium.

Genesis 16

HUMAN EFFORT TO ACCOMPLISH GOD'S PROMISE (vv. 1-16)

Though Abram was a man of faith, Sarai his wife had not borne children, and she weakened his faith by making a mere fleshly suggestion that he should use Sarai's bondmaid, Hagar, by whom to bear a child for Sarai (v. 2). Abram's experience with the Lord in Genesis 15 ought to have strengthened him to realize that God's promise was sure even though they had had to wait so long for its fulfillment. As to the fulfilling of the promise, Abram did not have to resort to a means, not only merely human, but morally wrong. But he listened to the voice of Sarai rather than undividedly listening to the voice of God.

Sarai should surely have realized that a child born in this way would not be hers at all. Sarai could never be attached to the child in the same way that his mother would be. In fact, her giving her maid to Abram is expressed in verse 3 as giving her to Abram “as his wife.” Therefore the child could not possibly belong to Sarai. Hagar knew this, and when she had conceived she despised Sarai because Hagar had achieved what Sarai could not. What could Sarai do now? She becomes so distressed that she blames Abram for her dilemma: “My wrong be upon you” (v. 15). How much better it would have been if she had accepted the blame for her own mistake and humbled herself before the Lord to ask His forgiveness.

In blaming Abram for the situation that arose after Hagar's conception, Sarai asks that the Lord should judge between her and Abram, no doubt because she felt that Hagar was virtually robbing her of her husband. Abram did not remind her that the whole matter was her suggestion, but he made it clear to her that he had no intention of considering Hagar his wife. He tells Sarai that Hagar is her maid and she may do with her as she pleases. Sarai took advantage of this permission from Abram, and made life hard for Hagar, as countless numbers of employers have kept their employees in virtual misery by their cruel oppression. Understandably, Hagar became a runaway, not knowing where she was going, but going anyway.

But the Lord still had a good and kindly interest in Hagar. The angel of the Lord comes to her in her lonely distress as she is by a spring of water. At least she could find water, but it was a different matter to find food and shelter. The angel asked her where she had come from and where she would go. She could answer the first, but had no answer for the second. Though fleeing from her mistress, where could a pregnant woman go, specially when having no relatives or friends to contact?

There was only one course open to her, as the angel tells her, “Return to your mistress, and submit yourself under her hand.” She was not only to return, but to cease from despising her mistress, and instead submit to her. A wrong attitude had made it hard for her: to change her attitude into one of submission would of course make Sarai's attitude more favorable toward her.

Then Hagar, though a bondmaid, is given the promise that the Lord would multiply her descendants so greatly that they would be more than could be counted. This is true: all of Ishmael's family (of Arabic descent) who have ever lived and are living today cannot possibly be numbered.

In these verses where the angel of the Lord is mentioned (vv. 7, 9, 10) the angel is clearly the Lord Himself, for it is He who multiplies Abram's posterity. The term “angel” is used to signify a messenger, and Malachi 3: 1 speaks of “the Lord whom you seek” as “the messenger of the covenant.”

Though Hagar was not to be the mother of God's promised child to Abram, yet the Lord is interested in her and concerned about her and her expected child. He tells her that she is to name the child “Ishmael,” meaning “God will hear” (v. 11). However, the character of the boy would be consistent with the fact of his being born from a union of contrary parents, the father a free man but the mother a slave. Ishmael would be figuratively “a wild donkey of a man,” self-willed and rebellious (v. 12). He would be contentious, his hand against all other men, and of course they would therefore be against him. This has been one of the characteristics of the Arabs from that time, and their animosity will culminate in the violent attack of the king of the north against Israel in the tribulation period (Dan. 11: 40). But it will be God's sovereign way of teaching Israel a lesson they sorely need (Isa. 10: 5-6). Consider also verse 12 of the same chapter. Abram learned by experience, and all this history teaches us that a wrong union leads to trouble and sorrow.

Added to this is the interesting statement, “he shall dwell in the presence of all his brethren.” This is an intended contrast to his father Abram who made a practice of dwelling in the presence of God. Genesis 25: 18 also tells us that Ishmael “died in the presence of all his brethren.” Legality always places more importance upon the people and the opinions of the people than it does upon God and His word. Even in death a legal minded man does not abandon his desire for men's approval in order to make God the supreme object of his heart.

Hagar was so impressed by this intervention of God that she called Him “the God who sees.” “For,” she adds, “Have I also here seen Him who sees me?” Not that she had seen God personally, but recognized Him in the words He had spoken to her, and was evidently subdued. Perhaps we cannot be fully sure if she was born again, but no-one can ever be the same again after having an interview with the Lord of glory. Usually such an experience either draws one nearer to Him or, if resisted, tends to harden the heart toward Him. The latter case does not seem to be true of Hagar.

The well seems to infer that she was in a good place, for typically it speaks of the refreshment of the living word of God, and this one is Beer-Lahai Roi, which means “the well of Him who sees me.” Thus, though Hagar is typical of the legal covenant, it is not necessary to suppose that she was therefore personally without God. No doubt there were many in Old Testament times of whom we can not speak definitely as to their being born again, but we know that this is true even now, when there is fullest reason for a clear, positive knowledge of salvation, since Christ has come and brought eternal redemption through the great sacrifice of Himself. The birth of Ishmael is recorded in verse 15. He is called Abram's son, not Sarai's.

Genesis 17

THE COVENANT AND ITS SIGN — CIRCUMCISION (vv. 1-27)

Another thirteen years passes before the Lord's appearing to Abram now at the age of 99 years. In Genesis 15: 1 He had told Abram, I am your shield, your exceeding great reward.” Now He tells him, “I am Almighty God” (v. 1). He does not emphasize the fact of His faithful protecting care for Abram, as He did before, but the fact of His own great power. Based on this, He tells Abram to walk before Him and be blameless. Also, because He knew that Abram's faith needed strengthening, He confirms what He had told Abram before, “I will make My covenant between Me and you, and will multiply you exceedingly” (v. 2). Though God has spoken so clearly as to many things, we too little appreciate the absolute truth of His word, so that we also often need to have our minds stirred up by way of remembrance, to value rightly the truths we have before acknowledged, and so easily forget.

This time Abram is more ready to listen than to question (as he did in Gen. 15: 2). He fell on his face, giving due homage to his great Creator, and in this attitude is prepared for a further communication from God. God tells him His covenant is with him. In this way God chose one man to be a type of Himself, for Abram would be the father of a multitude of nations. This goes further than the promise of the multiplying of Abram's descendants, and of course there are today many nations that trace their ancestry to Abraham.

His name is therefore changed from Abram to Abraham. The first means “great father,” the second “father of a multitude.” God adds, “I will make you exceedingly fruitful.” Naturally this seemed particularly unlikely at the time, for Abraham was 99 years of age, with only Ishmael, son of a bondslave as a possible means of further fruit. But God had other things in mind. He tells Abraham that kings would come from him, and further confirms His covenant to be effective throughout the generations of Abraham's descendants, in fact, as “an everlasting covenant” (v. 7).

Also, He absolutely affirms that He will give to Abraham and his descendants the land in which he sojourned, all the land of Canaan, “for an everlasting possession.” Israel has never possessed all the land that God had promised them, and will not until the thousand years of peace. Their establishing themselves in the land as a nation in 1948 after centuries of being expelled from it has been greatly resented by other surrounding nations. Palestinians who had occupied the land, though without any solid form of government, were bitterly opposed when Israel established a government. Though Israel promised them equal status as citizens if they would submit to this government, most of the Palestinians refused this and left the land. Since then they have strongly agitated for the expulsion of Israel in order that they may form their own government, though some remain in the land.

Who decides what land belongs to whom? Only God! and He has decreed that the land of Canaan is Israel's. Though other nations fight against this, God will eventually make it clear to all the world that Israel is to possess all the land from the Euphrates River to the Nile River. Nations continue to bitterly oppose this now, but they will fail. Meanwhile, because Israel's ways do not please the Lord, they must suffer the strong opposition of these nations until such time as they receive their true Messiah, the Lord Jesus.

God's side of the covenant cannot be broken. But Abraham is told that he and his descendants are to keep His covenant (v. 9). This covenant is totally different than that of law, which required obedience to all the commandments. For this covenant to Abraham, long before law was given, clearly assumes that man is totally incapable of keeping the laws of Moses. Why so? Because it required that every male of Abraham's seed must be circumcised. The significance of this is seen in Philippians 3: 3: “For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.” This is just the opposite of confidence in the works of law, which was actually confidence in the flesh. Man in the flesh can deserve nothing but judgment: only when the flesh is cut off can the promise of God become effective for anyone. So there is no question of man's doing, but rather of man's dying, being reduced to total helplessness as regards doing anything. Then everything is plainly God's sovereign working in grace.

Circumcision was to take place as early as eight days old, certainly a time when the child could not understand anything about it. Its meaning remains the same whether people understand it or not, just as is true of baptism, which also teaches death to the flesh. The connection between the two is seen in Colossians 2: 11-14. In the present dispensation baptism has replaced circumcision as the sign by which one is put in the place of death, the outward acknowledgment that the flesh is reduced to nothing.

Circumcision was also to apply to a male servant who was born in the house of an Israelite or one who was bought (v. 13). A hired servant was not even allowed in the congregation of Israel: he could not eat the Passover (Ex. 12: 45). Nor could any uncircumcised man of Israel keep the Passover (Ex. 12: 48). If an Israelite was not circumcised he was to be cut off from his own nation. Why? Because he had broken God's covenant: he had no part in the blessing God had promised, because God's promise is not given to man as alive in the flesh, but to those in whom the flesh is judged as under sentence of death. The sign of circumcision was therefore necessary for Israel, while today we should learn the spiritual reality of it, as seen in Philippians 3: 3. Yet even in Christianity the outward sign of baptism has its serious place.

It is of significant interest that, though the sign of circumcision was connected with the covenant given to Abraham, yet when Israel was to come out from the bondage of Egypt, before the law was given, God made it clear that every male Israelite must be circumcised (Ex. 12: 47-48). This has continued just as strictly in all Israel's history under law. Thus Israel has this constant testimony to the fact that the works of law must utterly fail. The flesh with all its pride has to be consigned to the sentence of death: it must be cut off.

God does not only change Abraham's name, however, but tells him that Sarai's name is to be changed to Sarah. Sarai means “my princess,” as being Abraham's property, but Sarah means “the princess,” giving her the wider honor of being “a mother of nations.” She stands for the grace of God. Is there not a lesson in this that we must learn the grace of God personally first, before we shall be glad to share that grace with all who may be brought to desire it? Sarah was to be greatly blessed: even after 90 years of age she would have a son: she would be blessed and others would be blessed through her: she would be a mother of nations, with even kings being among her descendants.

Abraham's faith was too weak to accept what God had positively spoken. He laughed inwardly, just as Sarah did later (Gen. 18: 12). Could he, at 100 years, become a father? and Sarah, at 90 years, give birth to a son? Of course, naturally speaking, this is impossible, but God is not confined by impossibilities.

Abraham's thoughts revert to his son born after the flesh and pleads with God, “Oh that Ishmael might live before Thee” (v. 18). This is the same lingering hope that engages the thoughts of many people, that the flesh might be brought to please God. But scripture declares the opposite, “those who are in the flesh cannot please God” (Rom. 8: 8).

God answers Abraham's suggestion by a decisive “No,” and affirms “Sarah your wife shall bear you a son, and you shall call his name Isaac” (v. 19). With this one son God would establish His covenant, and with his descendants. This refers particularly to the nation Israel, the sons of Jacob, though Esau was also a descendant of Abraham through Isaac, and other nations may claim descent from Abraham also (Gen. 25: 1-6), for we are told that Abraham would be a father of many nations (v. 5).

As for Ishmael, God heard Abraham's plea, and would bless him and make him fruitful, multiplying him greatly. He would beget twelve princes and become in measure prominent, a great nation. It is no doubt today not easy to distinguish true Ishmaelites from other Arab peoples, but their character is evidently established as being nomadic. They spread over some area to the south of Israel, specifically “the wilderness of Paran” (Gen. 21: 21). Being the son of a bondwoman, Ishmael typifies those under the bondage of law (Gal. 4: 22-25), wild and rebellious. Living in the desert, he reminds us that the law is not a fruitful principle of living, but barren, producing no fruit for God. Yet he has many descendants, and this is true spiritually today also. Many prefer the bondage of law to the liberty of the pure grace of God.

But God's covenant He would establish with Isaac (v. 21), a clear type of the Lord Jesus. Sarah, a picture of God's grace, would bring him (Isaac) to Abraham, just as the grace of God brings Christ to the believing sinner today. Isaac's birth would take place one year from the time God spoke to Abraham. Abraham was to wait that much longer, with time to reflect upon the promise of God that was perfectly sure, though not to be rushed before God's time.

This wonderful interview being ended, Abraham then took Ishmael and all his male servants who were born in his house, or bought by him, and circumcised them. Ishmael was 15 years of age and Abraham himself was circumcised at the same time, being 99 years old. Isaac therefore was to be born of a circumcised father. The promise was to be fulfilled only when the strength of the flesh is seen to be cut off, for the works of the flesh are totally refused: the promise can be realized only by faith in the living God.

Genesis 18

A DIVINE VISITATION (vv. 1-14)

Though previous to this chapter we read twice of the Lord appearing to Abraham (Gen. 13: 7; Gen. 17: 1), we are not told in what way He appeared. Now, in Genesis 18 we are faced with what is called a “theophany,” for the Lord Himself appears in manhood form, and two angels accompany Him, also appearing as men. They are called angels in Genesis 19:1. The occasion is not confined to leaving a message, but involves having a prolonged visit with Abraham. It is clear that the Lord desired this time of fellowship with His servant before He must engage in the solemn work of judging Sodom and Gomorrah. In what body He came remains a mystery: we do not know, though it was certainly miraculous.

Abraham was no doubt meditating as he sat in the tent door in the heat of the day (v. 2). It was not the time for work, but for relaxation. Sitting in the tent door reminds us of his pilgrim character. Very likely his thoughts were centered around his Lord, for when He saw the three men nearby, he immediately recognized one of them as the Lord (v. 3). He ran to meet them, though he was not a young man. The energy of his faith and affection for the Lord is lovely to observe. He bowed himself to the earth and entreated the Lord to remain with him in order to partake of his hospitality, offering water to wash their feet and asking them to rest under the shade of the tree. Then he only mentions a piece of bread for food, though he had more than that in mind (v. 5).

When his suggestion is accepted, he enlists the help of Sarah to quickly prepare three measures of fine flour to make bread cakes. Matthew 13: 33 speaks of “three measures of meal” also. Typically this speaks of the Lord Jesus in the detailed perfection of His Manhood, the number three implying His resurrection from among the dead. Besides this, Abraham ran to his herd to find a tender and good calf, having a young man slaughter and cook it. Of course this would occupy some time, and he added butter and milk to the nourishing meal, setting it before them to eat while he stood by (v. 8). The calf speaks of Christ in His patient, lowly service, and His blood shed in sacrifice. Milk symbolizes the word of God in its simplest form, while butter is the cream of the milk churned and solidified, thus typically the word of God becoming substantial to one who is exercised by it. How good is such food! Let us keep always in mind too that the heart of God is delighted with that which speaks to Him of His beloved Son. Thus we too may have practical fellowship with the Father and with His Son Jesus Christ.

But the Lord had a message for Sarah too. He asks Abraham where she was, which was certainly intended to attract Sarah's attention, specially when her name was mentioned (v. 9). Therefore she understood well what the Lord said to Abraham, “I will certainly return to you according to the time of life, and behold, Sarah your wife shall have a son” (v. 19). However, Sarah did not stop to consider who it was who was speaking in this unusual way.. She only thought of the fact that Abraham and she were very old, and being far past the age of childbearing. She laughed inwardly (v. 12) in total disbelief, and her silent words are forever recorded in the word of God. (In fact, to her credit, 1 Peter 3: 6 speaks of this very occasion when she called Abraham “lord,” indicating her subjection to him even in her private thoughts.)

The Lord therefore asked Abraham why Sarah laughed, questioning the truth of what He had said about her. Then He has a question for her that she must face directly: “Is anything too hard for the Lord?” (v. 14). So that He repeats what He had said, and not the slightest questioning of it can be permitted: “Sarah shall have a son.”

Sarah did not again show her disbelief, but she did deny that she had laughed. She may have meant she did not laugh audibly, but the Lord insisted, “No, but you did laugh” (v. 15). The Lord had the last word, and no doubt this occasion was the turning point for Sarah; for we read in Hebrews 11: 11, “By faith Sarah herself received strength to conceive seed, and she bore a child when she was past age, because she judged Him faithful who had promised.” Her unbelief was changed into genuine faith through the plain word of God given to her, and that faith bore fruit. To take deeply to heart the truth of God's word is the very essence of faith. As to this same occasion, Abraham's faith is commended in Romans 4: 19-21.

Abraham has therefore had the wonderful privilege of ministering comfort to the Lord and the two angels as they are on their way to do the painful work of judging Sodom and Gomorrah. It is a reminder to us that the Lord now seeks the comforting fellowship of the church of God previous to His having to pour out His judgment upon an ungodly world. Is there not a special emphasis on this truth involved in the Lord's words to His disciples on the night of His betrayal, “With fervent desire I have desired to eat this Passover with you before I suffer” (Luke 22: 15)? Today He seeks that same fellowship with us before He must judge the world.

ABRAHAM INTERCEDES FOR SODOM (vv. 16-33)

Following the Lord's refreshing, comforting experience with Abraham, there is solemn, dreadful work to be done. The men rose up from their enjoyable meal, and looked toward Sodom. Abraham, not realizing their purpose, accompanies them for a distance (v. 16). Then the Lord spoke, evidently to the two angels, “Shall I hide from Abraham that thing which I do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have known him, in order that he may command his children and his household after him, that they keep the way of the Lord, to do righteousness and justice, that the Lord may bring to Abraham what He has spoken to him.”

It is a wonderful principle that the Lord affirms here. His own future purposes are not to be hidden from the man of faith. Because the Lord has known Abraham to be a man of solid, dependable character, He will reveal to him His thoughts as to the future. Indeed, He had already told Abraham that he would be the father of a great and mighty nation and that in Him all the nations of the earth would be blessed. More than this, the Lord knew Abraham well, and knew that Abraham would command his children and his household. This is just what God Himself does, in contrast to great numbers who show irresponsibility in regard to so serious a matter. It is not merely that Abraham would give orders to his children, but that his character and conduct were such as to command their respect. Compare Genesis 22: 7-9,

But not only does God have thoughts of future blessing for those who trust Him. He will reveal to them also another side of the truth, most solemn and terrible. He must punish the rebellion of evil doers. This is just as faithfully recorded in the word of God as is the blessing of the godly. He speaks to Abraham therefore of the sin of Sodom and Gomorrah: the outcry of the city was becoming so alarming, their sin so extremely grave, that He would go down to fully investigate its condition (v. 21). Of course the Lord knew every detail of the evil of those cities, but He is always slow to judge until the wickedness is demonstrated to be beyond remedy.

The Lord personally, however, remained with Abraham to give him opportunity to intercede, while the two others left and went toward Sodom, plainly as being representatives of the Lord (v. 22). Now as Abraham pleads with the Lord, we know he has Lot particularly in mind. Yet he could evidently not bring himself to think that Lot might be the only righteous person in Sodom. The Lord had mentioned both Sodom and Gomorrah (v. 20), but in Abraham's intercession only Sodom is considered (v. 26). He begins by asking if God would destroy the righteous with the wicked, and questions, if only 50 righteous were in the city, would all be destroyed? He cannot imagine the Judge of all the earth making the righteous suffer together with the wicked, for certainly the Judge will do right (vv. 23-25). Fifty would be a very small percentage, yet Abraham probably remembered that God had saved eight people only out of the whole world when He destroyed it by a flood (Gen. 7: 7).

The Lord gives Abraham full assurance that He would not destroy the city if He found fifty righteous there. This surely reminds us that believers are “the salt of the earth” (Matt. 5:13). Their presence preserves the world from the judgment that seems so imminent. At the Rapture, when all believers are transferred into the presence of the Lord, this preserving character will be gone, and judgment will fall in all its terror on the ungodly world.

When Abraham lowers the number to forty-five (v. 28), he takes the humble place of recognizing that he is only a creature of dust speaking to his infinitely great Creator, yet he asks out of confidence in the living God. Again God gives His word that He would not destroy the city if forty-five righteous were found there. Then Abraham reduces the number to forty, and receives the same gracious assurance that the city would be spared for the sake of forty. Then to thirty (v. 30), and lower yet to twenty, and finally to ten (v. 32). Each time he shows that he feels his own unworthiness of making these requests, but the Lord loves to encourage confidence in His grace, and declares that He would not destroy the city if even ten righteous were found there.

No doubt Abraham may have gone further yet in his intercession, for evidently Lot was the only righteous person in the city. But this surely tells us that we generally always underestimate the fullness and perfection of the grace of God. Our prayers might have much more confidence in them than we usually show. Whether Abraham thought there must be at least ten righteous in Sodom, or whether he decided that he had gone low enough in his intercession, yet he ends it here, and the Lord leaves while he returns home. Yet Abraham would certainly be left with subdued thoughts, and his eyes would be turned in apprehension toward Sodom.

Genesis 19

SODOM'S WICKEDNESS EXPOSED (vv. 1-11)

Not in the heat of the day, but in the evening, the two angels arrived at Sodom. Lot was sitting in the gate, the place of a judge. He was a believer making an effort to control the evil natures of ungodly men. Many Christians since that time have attempted to make the world better by their entering politics, but the Christian is “not of this world:” rather he has a message of grace that has power to deliver people “out of this present evil world” (Gal. 1: 4), and give them an eternal inheritance in heavenly places. For the world is destined to the judgment of God (Acts 17: 31): if we are faithful witnesses we shall warn sinners of this and tell them of the only possible escape through faith in the Lord Jesus Christ. Rather than doing this, Lot settled in Sodom with apparently some hope of improving it. He was a righteous man, but he “tormented his righteous soul from day to day by seeing and hearing their lawless deeds” (2 Peter 2: 8). He was simply in the wrong place, and rendered himself incapable of warning the people of God's judgment against evil.

Lot met the angels very respectfully, though not with the refreshing enthusiasm of Abraham. Abraham had run to meet them and bowed himself to the earth: Lot rose and bowed with his face toward the earth, a more stiff, formal greeting. Being a believer, he invited the men into his house to spend the night, suggesting that they rise early and continue their journey. Perhaps he felt it would not be too safe for the men to stay long. His invitation was not a warm one, and the men responded that they would remain outside for the night. However, Lot urged them strongly. No doubt he realized the danger they would be in if they were outside.

They accepted his invitation and he prepared a feast for them, including unleavened bread which he baked (v. 3). Abraham's meal had been simple, wholesome food, though he spoke of it as only “a morsel of bread.” Lot evidently prepared city fare, possibly rather elaborate, to make an impression. As to the unleavened bread, since leaven symbolizes evil, the scriptural teaching of unleavened bread is separation from evil. Was Lot telling his visitors that he believed in separation from evil? If so, his life style did not back it up.

But their visit was rudely interrupted by many men of Sodom, both young and old, boldly demanding that the two men who came to Lot's home should come out and be subjected to the horror of homosexual relations (vv. 4-5).

Lot's concern for his guests was commendable. He even went outside, closing the door after him, to plead for the two men who had come under the shelter of his roof (vv. 6-8). But his offer to sacrifice his daughters was far from commendable. How could he offer his virgin daughters to men of such vile character? Indeed, he had no right to offer them to anybody, for children are not actually the property of their parents, and besides, they were already engaged to be married (v. 14). As to the two men, he says the reason they had come to Lot's home was for protection. How different were Abraham's words in Gen. 18: 5, who realized that his visitors had come to have their hearts comforted by Abraham's fellowship. We may be sure that the two angels would not have allowed Lot to give his daughters to the men of the city.

However, the men would not even accept Lot's daughters, but spoke defiantly, telling him that he had come as an alien to their city, and now was acting as a judge. Of course there was some truth in this, as Lot would have to recognize. Similarly, a Christian has no proper rights of citizenship in this present evil world, let alone having the right of acting as a judge in the world's affairs. His citizenship is in heaven (Phil. 3: 20). May we be preserved from unholy mixtures such as that with which Lot became involved.

When the men threatened to use Lot worse than they had wanted to use the men, then the two men quickly pulled Lot back into the house and closed the door. But besides, they used the power of God to inflict blindness upon the attackers, so that this thwarted their wicked intentions. It is a picture of the way in which God will inflict judicial blindness upon the ungodly who have willingly blinded themselves to the truth of His word and laid themselves open to His dreadful judgment. Such blinding is a warning of greater judgment to come.

LOT'S ESCAPE FROM SODOM (vv. 12-22)

With great urgency the men then speak to Lot. No slightest doubt remains as to the enormity of Sodom's wickedness: they have brazenly demonstrated it in public way. The only answer to this whole matter is the well deserved judgment of God. Lot is told to see that all his relatives are rescued from the city, son in law, sons and daughters, “bring them out of this place.” (v. 12). For they would destroy the city because its iniquity had exceeded all bounds and the Lord had sent them to destroy it. What news of terrible import for Lot!

Being warned of the imminent judgment of Sodom and strongly urged by the angels, Lot went out to speak to his sons in law who were to marry his daughters (v. 14). Why did he not warn his sons? Did he consider it no use to say anything to them? Sad to say, his own life had not been consistent with any warning of judgment he might give, and it is not surprising if his sons received no good, solid instruction from him, backed up by faithful example. But what effect did his words have on his sons in law? They thought he was only joking. They would surely not have thought this if Lot had before shown any serious conviction that the Lord strongly disapproved of the evil of Sodom. Had he made a habit of joking in this way? Let us be deeply serious in our testimony to the fact that God's judgment will fall very soon upon an ungodly world, and that only in Christ Jesus is there any escape.

Even Lot himself was insensitive to the imminent danger he was in. When morning came the angels had to urge him to leave the city. Yet, still he lingered. Did he want to at least take some of his possessions with him? Then the angels literally took him, his wife and his two daughters by the hand and virtually dragged them out of the house. They had two hands each, so that was all they could take (v. 16).

Bringing them outside of Sodom, the angels told Lot to escape for his life, not even to look behind him nor stay in the plain, but escape to the mountains from the danger of being consumed (v. 17). The mountains speak of a level higher than that of the world, typically the presence of God, the only real safety.

But Lot, though a believer, shows no real faith in the clearly announced word of God. He protests to the angels that, though he appreciates their kindness in actually saving his life, yet he is fearful that there might be some terrible disaster awaiting him in the mountains. He ought to have been so fearful of the judgment of Sodom as to escape from it as far as he could. But he singles out a town not too far away, and asks permission to go there, since it was near and also only small (v. 19).

The angels gave him this permission, saying that that town would be spared when Sodom was destroyed. But he is told to hurry, and moreover that nothing could be done before he arrived there at Zoar. Such is the protecting care of God over one believer! This tells us that Lot was evidently the only righteous inhabitant of Sodom.

THE OVERTHROW OF SODOM AND GOMORRAH (vv. 24-29)

By the time Lot entered Zoar the sun had risen (v. 23). The people of Sodom and Gomorrah, seeing the bright sunshine, would be happily prepared for another day of sinful pleasure. But what a shock! Judgment from God suddenly falls in the form of brimstone and fire such as a volcanic eruption might produce (v. 24), though we are not told the means of this terrible catastrophe. Some would be killed immediately, no doubt others would have time to realize that God was punishing them for their gross wickedness. But it was too late to escape. The judgment and desolation was total. Every inhabitant of the cities and all the vegetation was destroyed. But this is a picture of a greater judgment still: “As it was in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; but on the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Even so will it be in the day when the Son of Man is revealed” (Luke 17: 28-30). 1 Thessalonians 5: 3 comments on this, “When they say, 'Peace and safety,' then sudden destruction comes upon them — and they shall not escape.”

Lot had entered Zoar, but not his wife: she, from behind him, looked back; and she became a pillar of salt” (v. 26), She apparently lagged behind. Her heart was evidently still in Sodom. It seems that Lot had obtained her in Sodom, for we do not read of her before he went there. Such an unequal yoke in marriage might explain why Lot remained there as long as he did when he was continually troubled by “the filthy conversation of the wicked.” They had been told not to look back, but the fear of God had not really laid hold of her soul. “Remember Lot's wife” (Luke 17: 32). Salt is a preserving agent, but this is only a preserved testimony to the folly of unbelief.

Abraham rose early that morning to go to the place where had interceded with the Lord, evidently a point from which he could view the area of Sodom and Gomorrah. How deeply he would be affected in seeing the smoke from the land going up like the smoke of a furnace (v. 28). He might well wonder if Lot had been killed in that terrible catastrophe. Yet verse 24 tells us that God remembered Abraham in this case, and delivered Lot, who was evidently the only righteous person in either Sodom or Gomorrah (v. 29). We have no information, however, as to whether Abraham ever knew of Lot's escape. He had lost everything except his two daughters, and though in poverty, he may have been too ashamed to try to contact his uncle Abraham.

LOT'S PATHETIC DEGRADATION (vv. 30-38)

Lot had pled to go to Zoar, but after Sodom's destruction he became afraid to remain in Zoar, and took the angels' previous advice to flee to the mountains. Abraham walked generally by faith, but Lot had not learned such a lesson: he was moved at this time by fear. He found a cave in which he lived with his daughters. How deeply impoverished he had become! Lot's history is a warning indeed to every child of God, that friendship with the world will lead, not necessarily to material poverty, but always to spiritual poverty.

The scheming of Lot's daughters to have children by their father is a sad comment on what they had learned in Sodom (vv. 31-32) Also, Lot had so sunk down in unconcern about the honor of the Lord that he would allow himself to become so drunk as to not realize what he was doing. Nor was this only once, but a second time on the following night (vv. 34-35). We may wonder even at the survival of the children, but the first became the father of the Moabite nation, the second the father of the Ammonites, both of them proving to be troublesome enemies of Israel.

Nothing more is recorded of Lot after this time, not even his death. One writer suggests that this was not necessary because he had practically died long before!

Genesis 20

ABRAHAM EXPOSED AND REPROVED (vv. 1-18)

Now we return to Abraham's history. He journeyed toward the south, which is typical of pleasant circumstances, but nearly always having danger in it. He dwelt between Kadesh and Shur. Kadesh means “set apart for a purpose,” which beautifully describes God's work with Abraham, and is true also of all Christians. However, Shur means “point of observation.” Does this not tell us that, though we know we are set apart for God, we sometimes look the other way to observe what others may be doing? They may be doing more work, seemingly for the Lord, than we are. They may have apparent public success in a way that surpasses us. They may have attractive programs and entertainments. But whatever it is, the child of God should remember that he is set apart for a special purpose as the Lord's possession, and should always be guided by the Lord, not by his observation.

Is it surprising that following this he sojourned in Gerar? Gerar, a Philistine city, means “dragging away.” If we are led merely by our personal observation, it is always likely that we shall be dragged away from the place of devoted separation to God. We can be thankful, however, that it was only a temporary visit in Gerar. But it involved a humiliating experience for Abraham.

He fell into the same snare as when he went down into Egypt (Gen. 12: 10-13), saying that Sarah was his sister rather than his wife (v. 2). A Christian, when he fails to walk by faith, will always give the wrong impression as to his true relationships. Let us be unafraid, unashamed to let it be known that we belong to the Lord Jesus, therefore are set apart for the purpose of pleasing Him.

Just as in Egypt, it was the king who took Sarah into his house. It may seem amazing that, at 89 years of age, Sarah had retained such beauty that a king was attracted by her. Whether she was pregnant with Isaac at this time we do not know, but Abraham did know that Sarah was to have a son, which seems an added reason that he should not think of denying that she was his wife.

We have before noted that Sara pictures the covenant of God's grace (Gal. 4: 22-31). The beauty of grace far outshines the vanity of the law of works, and it is the true possession of the man of faith. Though unbelievers may commend its beauty, grace cannot be their possession, for they hold to the principle of works of law. Believers are sometimes afraid to stand firmly for the truth that grace alone gives us any true relationship with God, and we may leave the impression with the world that we depend on good works rather than on the pure grace of God. In this case our faith has faltered, as did Abraham's.

God again mercifully intervened, not this time by plagues, as He did with Pharaoh, but directly speaking to Abimelech in a dream, telling him he was a dead man because of the woman he had taken, for she was a man's wife. Why did God not directly reprove Abraham? Was it not because the reproof he received from Abimelech would cause him to feel ashamed before the face of the man he had wronged?

Though Abimelech had Sarah in his house, he had not come near her, so that he protests to the Lord, would He kill a nation that was blameless? The Lord had not said He would kill the nation, or even Abimelech, but rather that Abimelech's condition was one of virtual death because he had Sarah in his house, even though, as he said, both Abraham and Sarah had deceived the Philistines.

It was true enough that Abimelech had not been guilty of wrong in his treatment of Sarah, and God acknowledges this to him, but adds also that He Himself had kept Abimelech from sinning against Him, in not allowing him to touch Sarah (v. 6). How gracious indeed is our God and Father in the way He protects us even when we put ourselves in compromising positions! Yet this is no excuse for our failure, and we must not dare to count upon God's protection when we deliberately do wrong.

Then the Lord tells Abimelech to restore Abraham's wife to him, and because he was a prophet he would pray for Abimelech. This itself would be humbling for Abraham and instructive for Abimelech. Even if one is ignorantly involved in a wrong, he requires the grace of God. But then the Lord tells him that if he would not restore Sarah to her husband, he would certainly die, together with his household. Now that he knew the truth he must act on it.

Abimelech rose early the next morning, first to acquaint his servants with what God had told him, which frightened them, for they were members of his household (v. 8), Then he called Abraham and protested strongly against Abraham's treating him and his kingdom so unfairly in the deceit he had practiced. Had Abimelech sinned against Abraham that he should deserve to suffer in this way? What had Abraham seen among the Philistines to move him to do such a thing? (v. 10).

Abraham's explanation sadly shows the weakness of his faith in the living God. If God had led him to that place, then whether the fear of God was in the place or not, he would be sustained by God. But he says he thought the fear of God was not in the place, and reasoned that he might be killed for his wife's sake, so that he concealed the truth that Sarah was his wife. However, he wanted Abimelech to understand that he had not told an outright lie, for Sarah was actually his half sister, and had become his wife. But his deception obtained the same result that a deliberate lie would have. When we practice deceit it will likely lead us to embarrassing trouble, for it stems from weakness of faith.

Also, Abraham exposes the sad fact that he had planned with Sarah to adopt this subterfuge wherever they went (v. 13). We only read of two cases where Sarah was taken into the household of another, but we may wonder why Sarah did not strongly object to having part in such deception. However, our fear will make us do strange things.

Abraham found that he was wrong in thinking that the fear of God was not in Gerar. It was the fear of God that prompted Abimelech, not only to restore Sarah to her husband, but to accompany this with presents to Abraham of sheep and oxen and servants, both male and female (v. 14). The very receiving of such gifts would be a reproof to Abraham's fear, but a kind reproof. In fact, Abimelech also gave Abraham permission to live wherever he wanted to in the land (v. 15).

Sarah also was reproved by Abimelech (v. 16). Since she illustrates the grace of God she is a picture of the church in marriage relationship to the Lord. Her beauty should be really for Him, not for the admiration of others (Ps. 45: 11). So Abimelech says he was giving to “her brother” (!) a thousand pieces of silver for a covering for her eyes, a veil for Sarah to conceal her beauty from others rather than display it. This reminds us of Rebekah, when she saw Isaac, covering herself with a veil (Gen. 24: 65). If Sarah had done this in Gerar, the king would not have noticed her.

Then Abraham prayed for Abimelech and his household, and the Lord reversed the governmental infliction he had placed upon them. None of the wives in all the court of Abimelech had been able to bear children because of Sarah's being taken into his household. Typically this reminds us that, though religious systems, claiming to be Christian, apparently like the idea of bringing the grace of God into their ritual, still they only see it as an addition to their principle of law-keeping, and this kind of mixture of law and grace is abhorrent to God. “If it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace” (Rom. 11: 6).

Genesis 21

THE PROMISE FULFILLED IN ISAAC (vv. 1-7)

Now the grace of God bears its most important fruit in the history of Abraham. Sarah, at the unlikely age of 90 years, gives birth to Isaac, at the time God Himself had appointed (v. 2). Though faith (that of Abraham) had waited long, till he was 100 years of age, yet grace (as seen in Sarah) eventually bore the fruit that God had promised. This pictures the fact that believers throughout the Old Testament had waited through centuries before the grace of God is seen in all its beautiful fruition in the birth of the Lord Jesus. What an answer to their patient waiting in faith!

He came at God's appointed time, after the law had proven itself unable to bring forth any fruit for God. He has come to fill the hearts of the faithful with deepest joy, just as Abraham and Sarah were so delighted with their son that they named him Isaac, meaning “laughter.”

ISAAC WEANED AND ISHMAEL PUT OUT (vv. 8-21)

It may seem a curious matter to us that Abraham made a great feast on the day that Isaac was weaned (v. 8). But the typical teaching in this is of striking importance. Dispensationally, the birth of Christ is foreshadowed in the birth of Isaac; then the death of the Lord Jesus is pictured in Isaac's circumcision. The weaning of Isaac therefore would speak of the establishing of Christianity as seen in the book of Acts.

At this time Sarah saw Ishmael the son of Hagar mocking. Being the son of the bondwoman, we have seen that he is a type of Israel after the flesh, under bondage to law. When Christ was preached in the book of Acts, this caused contemptuous opposition on the part of the religious Jews who were zealous for the law of Moses. Sarah demanded of Abraham that he should drive out the bondwoman and her son, for she insisted he was not to have any part with Isaac as heir (v. 10).

Abraham found this extremely hard to do, because, after all, Ishmael was actually his son (v. 11). Therefore God Himself intervened to tell him not to be grieved in acting on Sarah's word. However he felt about it, his feelings were not to rule in this matter. The reason for his putting Hagar and Ishmael out is plainly told him, “For in Isaac your seed shall be called” (v. 12). Again we are given the clear message that grace and law cannot be mixed. In fact, when Galatians 4: 30 refers to this matter, Sarah's words are said to be “scripture:” “What does scripture say? “Cast out the bondwoman and her son.'” In other words, it was God who put those words into Sarah's lips.

By the time the book of Acts was finished, therefore, Christianity was clearly distinguished from Judaism. God made it abundantly clear that He accepted repentant sinners on the ground of pure grace, and only through the person of the Lord Jesus Christ, the seed of Isaac.

On the other hand, God assured Abraham that He would make a nation of Ishmael because he was Abraham's seed. In spite of the nomadic, wandering character of the Ishmaelites, God would preserve them as a nation, as He has for centuries. They are of course not Israelites, but they are typical of Israel after the flesh. We must not forget that God's dealings with nations as such are distinct from His dealings with individuals in the nations. Though Israel is His chosen nation, yet this does not limit Him in His working in the hearts of people in any nation under heaven. Nor does Israel's national status guarantee the personal blessing of all who are born Israelites. The New Testament makes it clear that personal faith in the living God is an absolute requisite for the receiving of the grace of God in Christ Jesus. Consider Romans 10: 1-13.

Abraham, believing God, did not delay. He rose early the next morning, no doubt considering it well that Hagar would have an entire day in which to prepare for what to expect by nightfall. He gave her food and a skin of water. But she had no direction as to where to go. She wandered in the wilderness of Beer-sheba, which means “well of the oath.” It is like Israel, wandering in their present state of independence of God, but in the very place that should remind them of God's oath that He will unfailingly bless them yet.

The water in the skin was soon used up. This is a picture of the fact that under law there was some measure of ministry of the word of God, but a very limited measure, so that eventually the law itself would lead to death (cf. Rom. 7: 10). In her utter desolation Hagar thought that Ishmael was dying, and she left him under a shrub while she went a little distance away and wept, not able to bear the sight of her son's death (v. 16).

But the God who ordered her expulsion is the God of grace. He heard the voice of the boy (v. 17), then spoke directly to Hagar, “What ails you, Hagar? Fear not, for God has heard the voice of the lad where he is.” At such a time, why did Hagar show no faith in God by appealing to Him? But if not, God would still hear the complaint of her son. The legal principle always leaves one to himself and to his own strength, which must fail. But God in grace tells her to rise and lift up the lad “and hold him with your hand.” That is, she was to hold him up that he would not fall. Does it not remind us that God, by His grace, holds up every believer, — “for God is able to make him stand” (Rom. 14: 4). This is true, no matter how distressing our circumstances may be. God opened Hagar's eyes to see a well of water that she had not observed before. How often it is the case that people are perishing for thirst spiritually because they are blinded by the legality of their own thoughts, and do not discern that God's source of true refreshment is actually near them — “in your mouth and in your heart (that is, the word of faith which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved” (Rom. 10: 8-9). But people's eyes are not opened to this naturally: this work must be done by God's sovereign operation.

By the water from the well Ishmael was saved from an untimely death, and Hagar also. Nothing more is said about how they survived or where they went at the time, but it is sufficient that God was with the boy. He grew, living in the wilderness, and became an archer, earning his support evidently by selling the meat of the animals he killed in hunting. This was in contrast to Isaac who owned flocks and herds (Gen. 26: 14). As a type of Christ, Isaac had a shepherd character. Ishmael's archer character is more in keeping with his picturing the law with its arrows being continually fired to cause damage. Hagar, an Egyptian herself, chose a wife from the land of Egypt for Ishmael, for the law's closest relationship is with the world, symbolized by Egypt.

PHILISTINES RECOGNIZE GOD IS WITH ABRAHAM (vv. 22-34)

Evidently it is the same Abimelech of Genesis 20 who, with his chief captain, approaches Abraham to tell him they had observed that God was with him in all that he did (v. 22). Since Abraham had so increased in riches, this could be a threat to the Philistines if Abraham were to become militant. Therefore Abimelech desires the protection of an oath from Abraham that he would not deal falsely with him, with his son, nor with his grandson. He reminds Abraham that he himself had shown kindness to him, which was true (v. 23).

Abraham had no hesitation in telling Abimelech that he would indeed swear by God to this effect. It is good to see that he first gave this promise before telling him of a well of water that Abimelech's servants had violently taken away (v. 25). Thus the matter is rightly faced, while the relationship remains cordial. Abimelech assures him that he personally had had no knowledge of this.

It may seem that, rather than Abraham giving gifts of sheep and oxen to Abimelech at this time, it would have been more becoming the other way around. However, Abraham is showing the genuineness of his covenant. This reminds us too that in Genesis 20: 14 it was Abimelech who gave to Abraham sheep, oxen and servants at a time when Abraham was really to blame. Now it is Abraham's turn!

Abraham set seven ewe lambs apart from the other animals (v. 28) and explained this to Abimelech as being a witness that Abraham had dug the well (v. 30). Of course Abimelech's receiving them would therefore be a public acknowledgment that this was true. Abraham then called the place “Beersheba” — “well of the oath,” because both he and Abimelech gave their oath to one another, evidently a covenant of peace, that neither would infringe on the other's rights. The situation then was much more amicable than that now existing between Israel and the Palestinians (present day Philistines)! But it is typical of the peace that will be established in the millennium. Consistently with this Abraham planted there a tamarisk tree (an evergreen) and “called upon the name of the Lord, the Everlasting God.” It pictures a true, lasting peace to be established only by the everlasting God, and which we know is yet future. But Abraham was welcome then to sojourn in the Philistines' land for many days.

Genesis 22

THE TRIAL OF ABRAHAM'S FAITH (vv. 1-19)

The time comes when God gives to Abraham one of the most severe trials of faith possible. When He calls his name, Abraham is fully alert and responsive, “Here I am.” Surely he would not be really prepared for the message God gave him, that he must take his son, of whom God says, “your only son Isaac whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.” Who can measure what a shock this would be to a father who greatly loves his son?

Yet on Abraham's part we read of no protest or no hesitation as to obeying the word of God. He rose early in the morning, saddled his donkey and split the wood for a burnt offering. Taking two of his servants with him as well as Isaac, he began the long journey of three days. We can well imagine what thoughts would fill his heart. Why would God so miraculously give him a son, only to ask him to give him up again? What was God's purpose in asking of him such a sacrifice? But he had learned through much experience that God was to be fully trusted in everything, whether or not Abraham understood what God was doing. This simplicity of faith is beautiful. Hebrews 11: 17-19 shows us that at this time Abraham considered that if Isaac died, God would raise him up again, because God had promised that Isaac would be a father.

However, God had reasons for this engrossing occasion far higher than Abraham could possibly know at the time, for it beautifully illustrates the wonder of the greatest sacrifice that could be possible, the sacrifice that God the Father has made in giving His own Son, to bear what Isaac could never bear — the overwhelming burden of suffering for sins that were not His own, but ours. This three day journey reminds us that God too had plenty of time to fully consider the tremendous sacrifice of giving His Son.

In making the great sacrifice of his son, it was no sudden spur of the moment feeling of devotion that moved Abraham, but deliberate, well considered obedience to the word of God. So our great God, knowing fully all that was to be involved in the sacrifice of His own Son, calmly, deliberately counseled this great event in the past, and carried it out with sublime, unwavering decision.

Abraham left the young men behind while He and Isaac proceeded to the mountain to worship. This was to be a matter strictly between the father and his son. Yet he tells his servants that he and the lad would worship and come back to them. Though God had told him to offer Isaac, he had no doubt he would return with Isaac, since he counted that God was able to raise him from the dead (Heb. 11: 17-19).

Isaac carried the wood for the burnt offering, and Abraham took both the means of lighting a fire and a knife. In Isaac we are reminded of the Lord Jesus bearing His cross before His actual sacrifice took place. In verse 6 and verse 8 we are told, “they went both of them together.” How much more wonderful to think of God the Father and His well beloved Son going together to the cross of Calvary. For the sacrifice of the Father was just as great as that of the Son. the Son gave Himself: the Father gave His only begotten Son.

The words of Isaac and of Abraham in verses 7 and 8 indicate a lovely relationship of respect and trust toward one another. When Isaac questions as to where the lamb for a burn offering was, Abraham did not yet tell him he was to be the sacrifice, but that God would provide a lamb. This was indeed a prophecy that Abraham himself did not realize the significance of. Only God would provide the lamb who could be a satisfactory offering to take away sins.

At God's appointed place Abraham built an altar, arranged the wood on the altar, then bound Isaac, laying him on the wood. We read of no resistance on Isaac's part, yet of course terror must have gripped his heart, and we know that Abraham's heart must have been affected to its depths. But Isaac's evident submission reminds us of the more marvelous submission of the Lord Jesus when He was hung on the cross of Calvary. “He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (Isa. 53: 7).

Then Abraham took the knife, being prepared to fully carry out what God had told him, in actually killing his beloved son (v. 10). At this crucial moment he was interrupted by the urgent voice of the angel of God calling him by name. How great must have been his relief, and that of Isaac too, when he is told to do nothing to the lad. Then it is made clear to him that this was “only a test,” the trial of his faith, which is “much more precious than of gold that perishes” (1 Peter 1: 7). The reality of Abraham's faith had been proven, and the trial must end before Isaac is actually sacrificed. Yet this historical record is inscribed in the word of God for eternity, not only as a commendation of genuine, unquestioning faith, but as a striking picture of the Father sacrificing His Son.

But also the Lord has a substitute for Isaac ready at that very spot. He caused Abraham to look behind him, where a ram was caught in a thicket by his horns (v. 13). How a domesticated animal came to be there we do not know, except that God led it there. At least Abraham recognized it as an acceptable offering and offered it to God as a burnt offering instead of his son. Isaac would surely be thankful for such a substitute, just as believers today thank God for the Lord Jesus and His great substitutionary work at Calvary for our sakes.

Appropriately, Abraham named that place “Jehovah Jireh,” meaning “the Lord will provide.” Added to this we are told it is “the mount of the Lord.” Later Mount Sinai and Mount Horeb are called “the mount of God” and “the mount of the Lord,” for the expression speaks of the height from which God deals with mankind. But this mountain, speaking of the grace of God in the gift of His Son, is the first mentioned, for it is nearest to God's heart. The law must take a lower place.

Following this the angel of the Lord (that is, the Lord Jesus Himself) called to Abraham the second time from heaven. Actually, He confirms the promise He had made before to Abraham (vv. 17-18), and yet tells him that He will bring this promise to pass because Abraham had obeyed His voice in this matter. One might ask, if Abraham had not obeyed, would the promise be ineffective? The answer is simply that God's promise can never fail, and that He knew beforehand that Abraham would obey Him; in fact it was His own sovereign work in Abraham's heart that caused this act of willing obedience. In other words, God's promise was vitally bound up with the faith He had given to Abraham

Then Abraham, Isaac and the young men returned to Beersheba, where he was living. This is “the well of the oath,” therefore speaking of living in the calm confidence of the faithfulness of God's sworn promise.

NATIONS BLESSED FOLLOWING THE SACRIFICE (vv. 20-24)

Though Abraham had left his former house, yet his brother Nahor is not forgotten. When God blesses Israel He does not forget Gentiles. After Abraham's experience as to the virtual offering of Isaac, he is told that Nahor has had children. This reminds us that the offering of Christ was not for the nation Israel only, “but also that He would gather together in one the children of God who were scattered abroad” (John 11: 51-52). But the special reason for verses 20-23 is to bring Rebecca to our attention (v. 23). She was to be the bride for Isaac, as a type of the Church united to Christ following His wondrous sacrifice. The names of these descendants of Nahor will surely have some significance in illustrating God's work among Gentiles as a result of the sacrifice of His beloved Son.

Genesis 23

THE DEATH AND BURIAL OF SARAH (vv. 1-23)

The time arrives for Sarah's death at the age of 127 years. This illustrates another lesson as regards the aftermath of the sacrifice of the Lord Jesus. Sarah is typical of the elect remnant of faith in the nation Israel, the godly, who virtually gave birth to the Lord Jesus. But after the cross, Israel practically withered away and died so far as any godliness was concerned, and since that time has not been revived to take any place of godly devotion to their Creator. The godly in Israel were cast out by their brethren, and were made to realize they were no longer part of Israel at all, but found that God had given them a place in the Church of God as members of the one body of Christ, of which Gentile believers also are members (Eph. 3: 6).

However, Sarah died in Hebron (v. 2) meaning “communion,” which has sweet significance for any believer. Such a death has beautiful promise of resurrection. Abraham mourned for her, as God also sorrows for the demise of godliness in the nation Israel. Then he speaks to the natives of the land, the children of Heth. Heth means “fear,” reminding us of those who, “through fear of death were all their lifetime subject to bondage” (Heb. 2: 15). He asks, as a stranger among them, for only “a possession of a burying place” (v. 4). He was not one of them, for he was not afflicted in any way by the fear of death, as he proved in Genesis 22. He had no inheritance among them, and desired of them nothing but a burying place.

They were fully willing to give this to him without charge, for they recognized his dignity as “a mighty prince” (v. 6). However, Abraham is firm and decided that he will pay the full value of the place in money. In this history it is lovely to see the respect they showed to each other. Abraham asks that he might buy a field with a cave belonging to Ephron, whose name means “he of dust,” another reminder of death (dust returning to dust). The name of the cave is Machpelah, meaning “doubling.” Does this not suggest the thought of resurrection, a doubling back from the direction one had come?

Ephron personally expressed his willingness to give Abraham the place without charge (vv. 10-11), but Abraham in response insisted that he should pay the full value of the land (v. 13). We may be sure that this is intended to be compared to Matthew 13: 44, where we are told of a man finding a treasure hid in a field, then going and selling all that he had in order to buy the field. The field is the world, and the Lord Jesus has sacrificed everything in order to buy it, just for the sake of the treasure. Though Satan was a usurper who had no proper right to be “the god of this world,” yet man has allowed him to take possession, and the Lord Jesus would not simply demand it back, nor would He accept it on any other terms but paying the full price for it. Of course Abraham's treasure was Sarah, whom he would hide in the field. The treasure therefore is the godly in Israel: the field is the world. The eventual revival of Israel will be virtually “life from the dead” (Rom. 11: 15). Ezekiel 37: 1-14 confirms this in its parable of the valley of dry bones.

Abraham therefore paid the current proper price of four hundred shekels of silver for the property, with witnesses being present. Four is well known as the world number, the world having four directions. The book of Numbers, the fourth book of the Bible, is the book of Israel's testing as they pass through a wilderness world. This payment however reminds us of the infinitely greater payment of the Lord Jesus in the sacrifice of Himself at Calvary, by which He has purchased the whole world. Purchase is not the same as redemption, however. The Lord has bought the whole world, but has redeemed only those who have received Him as Savior. His buying the world gives Him title to do with it as He pleases. But He is pleased to redeem every true believer today, that is, He has set them free from the bondage of sin by means of the price He has paid. The nation Israel will be redeemed only when they recognize the Lord Jesus as their Messiah, bowing in faith to His gracious rule. But Abraham buried Sarah in the calm confidence that she would rise again.

Genesis 24

ISAAC'S BRIDE FROM HIS FATHER'S FAMILY (vv. 1-67)

Only after Sarah has died does Isaac receive a wife. When Israel, after the death of the Lord Jesus, was set aside as the vessel of God's testimony in the world, then God the Father (typified by Abraham) sent the Spirit of God (symbolized by the servant) to obtain a wife for the Lord Jesus, of whom Isaac is a picture.

Abraham required his servant to swear by the God of heaven and earth that he would not take a wife for Isaac from the Canaanites, but one from Abraham's own family. The bride of Christ, the Church, is not from the ungodly, Satan-energized world, but from the family of faith. On the other hand, the servant is told not to think of taking Isaac back to Mesopotamia: rather he must take the bride to Isaac (v. 6). Abraham had confidence that the Lord God of heaven would send an angel before the servant to guide him clearly in regard to the choice of Isaac's wife (v. 7).

This reminds us that Christ, having been raised from among the dead and exalted in the heavens today, will not return to earth during the dispensation of grace, but will have a bride whom He associates with Himself in a heavenly inheritance.

The willingness of the woman to travel to Isaac's country was a vital matter. If she were not willing, then the servant was freed from his oath (v. 8). What a lesson concerning the Church of God! There is no demand of law to be placed upon her. She is to be influenced only by the pure grace of God which produces a willing response of devotion that is ready to leave natural relationships behind in favor of a living relationship with the Lord Jesus in heavenly places.

The servant then took the long journey. Having ten camels, it is evident that there were other men traveling with him (v. 32), but nothing is said of this at first because the emphasis is to be placed on the typical significance of this one man picturing the Spirit of God. In fact, verse 10 tells us that “all the treasure of his master was under his hand” (JND). Also, this servant told Laban that Abraham had given all that he had to Isaac (v. 36). How beautifully these things remind us of the word of the Lord Jesus in John 16: 13-15: “When He, the Spirit of truth is come, He will guide you into all truth, for He will not speak on His own authority, but whatever He hears He will speak: and He will tell you things to come. He will glorify Me, for He will take of Mine and declare it to you. All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you.” All the Father's wealth is equally the wealth of the Son, and all is in the hand of the Spirit of God to be communicated in grace to the Church of God today. How wonderful is the liberality of the grace of God the Father, Son and Holy Spirit!

Arriving in the area of the city of Nahor, the servant found a well where he gave his camels a rest, at evening when it was customary for the women to come to draw water. The evidence of the Lord's leading him there is beautiful. However, he prays to the Lord God of Abraham, that He will show mercy to his master by sending a woman to the well who will demonstrate a character of unselfish kindness. He had evidently no vessel with which to draw water himself, or else he deliberately decided not to do this himself in order that he might depend fully upon the guidance of God.

He asks the Lord that, when he requests a drink of water from a young woman who comes to draw water, she would not only give him his request, but would offer to draw water also for his ten camels (v. 14). This would be no small task, for camels consume a great amount of water. No ordinary young lady would be willing to take on a job like this without any promise of remuneration. But no ordinary young lady was to be satisfactory for Isaac, just as today, a Christian man should be sure that his intended wife is a willing hearted believer.

God answered the prayer of the servant immediately. Rebekah, the daughter of Bethuel, grand-daughter of Nahor, came to draw water. Of course the servant did not know who she was, but we are told she was beautiful and unattached. He ran to meet her as she came from the well with her pitcher of water, and courteously asked for a drink.

She did not hesitate, but gladly complied (v. 18). Then she told him she would draw water for his camels also. This was more than an offer, but a decision that she would do so, and she quickly began this work with such willingness that the servant was amazed (v. 21), wondering if his mission would prove as successful as these first impressions indicated.

She was far more than repaid for her kindness, for the servant gave her a ring (evidently for her nose) and two bracelets for her wrists, all of gold. The Lord Himself loves to reward faithful diligence, and this is specially seen in the present dispensation of His grace. There is no suggestion of a bargaining arrangement, as there was later in the case of Jacob's desiring Rachel as a wife, and offering to pay Laban for her (Gen. 19: 18). The results at the time were painful, but not so in this case.

The servant then asked Rebekah whose daughter she was, and if there was room in her father's house for him to lodge. When Rebekah told him her parentage, the servant of course would recognize their relationship to Abraham (v. 24). She also assured him that they had provision for his camels as well as room for lodging.

Before meeting her brother Laban, however, the servant bowed his head to worship the Lord. It is good to see this thankful appreciation of the grace of God in His directing him. His words are worth quoting: “Blessed be the Lord, the God of my master Abraham, who has not forsaken His mercy and His truth toward my master. As for me, being on the way, the Lord led me to the house of my master's brethren” (v. 27). Do we not see in this a picture (though in measure veiled) of the fact that when one seeks honestly the Lord's way, He will lead him to the fellowship of those who are His own brethren?

Rebekah ran to bring to her household the news of the visitor having come, and then brought her brother Laban, also running, to the well (v. 29). He gives the servant a hearty invitation, calling him “blessed of the Lord,” telling him he has prepared everything for him and his camels (v. 31). Then the needs of the camels were fully met, and the servant and other men with him were given water to wash their feet, thus being refreshed after a long journey.

When food was provided for them, however, the servant refused to eat until he had told them why he had been sent. The importance of his mission was his first consideration. He was Abraham's servant, he tells them, and reports that the Lord had greatly blessed Abraham with flocks and herds and silver and gold, with menservants and maidservants, camels and donkeys.

But more importantly, the Lord had given Abraham a son by Sarah in his old age and this son was heir to all Abraham's possessions. The servant reports what Abraham had told him, that he was not to take a wife for Isaac from among the Canaanites, but to go to Abraham's relatives to find a wife for him. He recounts the history of his coming to the well, and his contact with Rebekah, with her willingness to draw water for his camels and themselves, then also his worshipping the Lord in having his prayer so strikingly answered (vv. 42-48).

The servant asks the pertinent question as to whether they “will deal kindly and truly” with his master. He desires an immediate answer, for if not, he would go elsewhere. It is good that Laban and Bethuel perceived that this whole matter had been ordered by the Lord (v. 50), and they realize that they must not interfere with the Lord's working. They are willing to give Rebekah up without question. Later Laban was ready to bargain with Jacob when Jacob desired Laban's daughter, but there is no suggestion of any such legal agreement in the case of Rebekah, but rather a true representation of the proper character of marriage. For marriage is a relationship of grace. “He who finds a wife finds a good thing, and obtains favor (grace) from the Lord” (Prov. 18: 22). To pay for a wife therefore is an insult to her and contrary to God's word.

The servant, in having the approval of Laban and Bethuel, again bowed himself in worship to the Lord (v. 52). Then he brought forth jewels of silver and of gold, and clothing, giving them to Rebekah, but giving gifts also to her mother and brother (v. 53). This is nothing like payment: it is free hearted giving.

Then they were able to enjoy sweet fellowship together as they ate their evening meal. Remaining only overnight, the servant, in the true character of a servant, was purposed to return to his master. Since his mission was accomplished, then it was time to return (v. 54). However, her brother and her mother urged that they should wait for some days, at least ten, for they no doubt wanted some time to accustom themselves to the thought of the young lady leaving home (v. 55).

This was not acceptable to the servant: he insisted that they should leave that day. Let us remember that he is a type of the Spirit of God, who acts with positive decision, and produces firm decision in the hearts of those whom He influences. this is further illustrated by the unhesitating reply of Rebekah when she is asked, “Will you go with this man?” She promptly answers, “I will go” (v. 58). Such is the response that the grace of God brings forth from the hearts of those who are drawn to the blessed person of the Lord Jesus. Natural relationships fade into the background when Christ becomes the Object of the heart. He must have first place.

Rebekah takes her nurse with her, but they had little time to pack their suitcases. She would not need the possessions she owned in Haran, for Isaac would certainly supply her with all she needed and much more. The things we leave behind in coming to Christ are nothing compared to the riches of the spiritual blessings that He has laid up for us. May we be glad to give up anything, if it is really for the sake of the Lord Jesus.

Rebekah leaves home with the blessings of her family, desiring that she might be the mother of thousands of millions (v. 60). No doubt God put this language into their mouths, for it has been truly prophetic, just as is the second expression, “may your descendants possess the gate of those who hate them.” Israel has been hated by many nations, but will take over authority in the gates of their enemies, the very place of governmental judgment.

Nothing is said of the length of the journey nor of how many days it took: faith could bear this without complaint. So too, when our anticipation of seeing our heavenly Bridegroom is fresh and real in our hearts, we shall not complain about our present circumstances.

As Isaac went out to a field to meditate in the evening, he was greeted by the sight of a procession of camels returning (v. 63). It may be that thoughts of his obtaining a wife were the chief subject of his meditation, but it is a faint picture of the fact that the Lord Jesus Himself will come to meet His bride, the church, as she nears the end of her journey on earth. Of course Rebekah needed to be told who Isaac was, then she covered herself with a veil (v. 65). She was not anxious to display her beauty at the first moment. We too shall be glad to be as it were veiled when we meet our Lord, for we shall want Him to be the real Object of attraction.

The servant gives the report of his mission to Isaac, and Isaac receives Rebekah as his wife. There is no mention of any marriage ceremony, for at that time it was not necessary to satisfy government as to the act of marriage. There was no doubt of marriage having taken place, however. Isaac took Rebekah into his mother's tent. Typically this tells us that, since Israel has been set aside as God's testimony on earth, the church of God has taken her place in this capacity. Isaac loved Rebekah. This is the second mention of love in the Bible. The first was the love of Abraham for his son (Gen. 22: 2), typical of God the Father's love for His Son. The love of Isaac for Rebekah is typical of the love of Christ toward the assembly, the church of God. It is beautiful to remark the truth symbolized also in Isaac's being comforted after his mother's death. Since the godly remnant of Israel has passed off the scene, the Lord Jesus now finds comfort in His bride, the church.

The Book of Genesis. Section 2, (Gen. 25 - end)

The Book of Genesis

. Section 2, (Gen. 25 — end).

L M Grant.

Genesis 25

OTHER GENERATIONS OF ABRAHAM (vv. 1-6)

We are not told at what time Abraham took Keturah as a wife. Of course, God could enable him to be a father of children even after Sarah had died, but in this case he would be over 137 years, and nothing is given to enlighten us in this matter. However, verses 1-4 tell us that Keturah bore Abraham six sons, and that some of these also had sons afterward. Whenever they were born, they were not considered by God as having any place compared to Isaac. Abraham gave all that he had to Isaac (v. 5). Yet in fact we are also told that he had sons by concubines. All of this reminds us that, though God's prime interests are centered in His Son and the bride His Son receives, yet He does not forget His kindness toward Gentile nations. To these sons Abraham gave gifts, but sent them away from any close proximity to Isaac, to the land of the east (v. 6). The names, Midian, Ephah and Sheba are mentioned in Isaiah 60: 6 when the prophet speaks of Gentile nations converted in the coming millennial age.

ABRAHAM'S DEATH AND BURIAL (7-11)

Abraham's age is now recorded — 175 years — at the time of his death (vv. 7-8). Isaac and Ishmael were brought together again at this time, both having part in their father's burial. Abraham was buried with Sarah in the cave he had bought from Ephron (Gen. 23: 19-20). Just as the circumstances at that time pointed to the promise of Sarah's future resurrection, so it was with Abraham, who fully believed that God was able to raise the dead (Rom. 4: 17-21).

After this Isaac takes the place of Abraham as a vessel of God's testimony, and is blessed by God (v. 11), living by Beer Lahai Roi, “the well of Him who sees me.” There is true spiritual refreshment (the well) in the consciousness of living under the eye of God.

THE FAMILIES OF ISHMAEL (vv. 12-18)

Ishmael's genealogy is given in verses 12-16. As we have seen in verses 1-4, God does not forget the Gentile nations because of His interest in the church (Rebekah); now Ishmael's genealogy tells us God does not forget Israel either, for Ishmael typifies Israel under law (Gal. 4: 22-25). That nation is yet to receive blessing from God in His own time. Verse 16 mentions 12 princes, a reminder of Israel's 12 tribes. Ishmael then died at the age of 137 years (v. 17). His brother Isaac outlived him by 33 years (Gen. 35: 28). Ishmael both lived and died in the presence of his brethren (v. 18). Such is the legal principle. Legality lives as before the eyes of others: faith lives as in the presence of God.

ISAAC'S SONS (vv. 19-28)

Verse 19 draws our attention now to Isaac, whom we have seen takes Abraham's place as the vessel of God's direct testimony in the world (v. 11). He was forty years of age when married to Rebekah. The same problem that Abraham had with Sarah now surfaces again with Rebekah. She had been unable to bear children. However, in this case the prayers of Isaac were answered and she became pregnant (v. 21). She did not understand why she had such turmoil in her womb until she went to enquire of the Lord. It is good to see both Isaac's entreating the Lord and Rebekah's enquiring of the Lord when problems arose.

She receives the answer that she has twins: in fact God calls them two nations, telling her that the twins were two totally different characters, one stronger than the other, but that the elder should serve the younger. This is a lesson that God often impresses on us in His word, to the effect that the last shall be first and the first last. Ishmael was born before Isaac, but he had to give place to Isaac. Now the same lesson is emphasized even when the same mother gives birth to twin sons. This totally casts us upon the sovereign wisdom of God. It is He who orders such matters, far above any question of people's character or actions. He is sovereign and we must simply bow to Him.

Verses 24-26 record the birth of the two sons. Esau, the first, was strikingly red in his appearance, hairy, and his hair red. This reminds us of Adam, which means “red earth,” for Esau's history was to emphasize what man is in the flesh, just as “the first man is from the earth, earthy” (1 Cor. 15: 47). The second son, Jacob, followed closely, his hand holding the heel of Esau. This is told us in order to illustrate what was to be true of Jacob in his life. His name means “he will take by the heel.” Esau referred to this later when Jacob had deceived his father in taking Esau's place. Esau's words then were “Is he not rightly named Jacob, for he has supplanted me these two times?” (Gen. 22: 36). His hand grasped for the blessing that was going to be given to Esau. This tells us what Jacob was in the flesh, but later his name was changed to Israel, “a prince with God,” for God's counsels would stand, and He did a work in Jacob's soul that made a glorious change in the man.

When grown Esau became a skillful hunter, a man of the outdoors, while Jacob was of a more reserved nature, conforming to the general trends of society, and dwelling in tents. We are told here too that Isaac loved Esau because he enjoyed the taste of wild game, while Rebekah loved Jacob, perhaps because the Lord had told her that he would be given preference over his brother. But it is not good that parents should ever have a preference for one of their children over another.

Jacob's character comes out strikingly in the incident of verses 29-34. When he has stew already prepared and Esau comes in faint from hunger, asking for some stew, Jacob, instead of kindly giving him some, takes advantage of the occasion to bargain with his brother. He would sell him the stew for his birthright. Esau reasons that the birthright would be of no use to him if he died from hunger, and the compact is made by an oath that Jacob required from Esau. Jacob's character as a bargainer is established from the beginning. He is a fitting father for the nation Israel, choosing the principle of law-keeping as a rule of life. He had to learn by later experience that this principle failed him, and that he must eventually depend only on the grace of God.

But another matter here is most important. Esau despised his birthright (v. 34), that which God had given him: it became of no more value to him than a mouthful of stew! How many are like him, who consider satisfying their present natural appetite as being more important than God's long range blessing! On the other hand, though Jacob used wrong methods of getting the birthright, yet the fact is clear that Jacob valued what God had to give.

Genesis 26

ISAAC IN GERAR (vv. 1-14)

A famine occurs in the land, just as it had in the days of Abraham (Gen. 12: 10). In that case Abraham went down to Egypt, whereas Isaac went only as far as Gerar, in the land of the Philistines, but the same place where we read of Abraham denying his relationship with Sarah. It may be that Isaac had some thought of continuing down to Egypt, for God appeared to him, telling him not to go there, but to remain in the land of promise (v. 2). He was not told to remain in one place, but to sojourn in the land. He could in this way count upon the blessing of the Lord for himself and his descendants.

Again God confirms the word that He had spoken to Abraham, telling Isaac that “all these lands” (as described in Genesis 15: 18-21) He would give to him and to his descendants, thus reaffirming His oath to Abraham and applying it to Isaac (v. 3).

God speaks of multiplying Isaac's descendants “as the stars of heaven.' He does not tell Isaac, as He does Jacob later, that his seed would be “as the dust of the earth” (Gen. 28: 14), for Jacob is seen as the father of Israel, while Isaac, typifying Christ, is prominent for His relationship to Rebekah, a type of the church. Since Israel is God's earthly people, the dust of the earth signified

Yet also, as God had said to Abraham, so He assures Isaac, “in your seed all the nations of the earth shall be blessed” (v. 4). The “seed” here is not their many descendants, for Galatians 3: 16 insists, “He does not say, 'and to seeds,' as referring to many, but 'and to your seed,' that is, Christ.” Abraham is typical of God the Father, and in His Son, the Lord Jesus, all nations will be blessed. Interestingly, God adds here, “because Abraham obeyed Me, and kept My charge, My commandments, My statutes and My laws” (v. 5). This was never stated as a condition to Abraham, but is said after he had lived his life. It shows the sovereignty of God in knowing perfectly well beforehand that this was Abraham's character, which of course was proven in his life. God did not lay down any conditions to Isaac either. As He had told Abraham, “I will,” so He tells Isaac (Gen. 22: 15-18).

In spite of God's clear declaration of His faithfulness, Isaac does not take this to heart in being diligent to prove faithful himself. He is snared by the same fault that overtook his father Abraham, telling the Philistines that Rebekah was his sister rather than his wife (v. 7). He was motivated also by the same unfounded fears, thinking that because Rebekah was beautiful, the men of the place might kill him in order to get his wife. He certainly failed as regards his being a type of Christ in this matter. The Lord Jesus will never deny His relationship with the church, though she may sadly at times deny in practice her relationship to Him.

In this case Rebekah is not brought into Abimelech's court, nor is she evidently courted by anyone else over a period of “a long time.” Isaac was also near enough to Abimelech's house that Abimelech could see him showing such affection for Rebekah that would only be the case between husband and wife. How can our true relationship ever be indefinitely concealed? Things must always come out as they are.

When Abimelech faces Isaac with such facts, Isaac can only admit that his fear had moved him in being deceitful (v. 9). Then he must receive a righteous reproof from Abimelech, who told him he had been guilty of an injustice toward the Philistines in misrepresenting the truth. One of his men might easily have treated her as an unattached woman and had sexual relations with her. If a believer does not frankly confess before the world his relationship to the Lord Jesus, he is unfair to the world.

Isaac is not sent away, however. Rather, Abimelech gives orders to his people not to touch Isaac or his wife, on pain of death (v. 11). In view of this, how foolish had been Isaac's fear of being killed by the Philistines! The truth having come out, then we read that Isaac is greatly blessed. The crop he planted that year brought forth one hundred bushels from one bushel of seed, an absolutely maximum yield. This prosperity continued, so that his wealth increased to such an extent that he became the envy of the Philistines (v. 14).

There is important spiritual significance in the envy of the Philistines leading them to stop up the wells that Abraham had dug, and fill them with earth (v. 15). Wells are typical of the living refreshment of the word of God obtained through the work of the man of faith. Only through spiritual diligence do we find the blessing of drinking in the truth of God's word, and Abraham's faith and labor had been rewarded by this refreshment. But the Philistines picture the mere formalism of Christian religion, without its living power. They do not appreciate the pure word of God, but contaminate it with material, earthly doctrines. Earthly pleasures and cares displace the word of God so far as they are concerned. This has happened over and over again in our present dispensation of grace.

WELLS RESTORED (vv. 17-25)

However, the time comes when Abimelech recognizes that Isaac's prosperity is a threat to the Philistines, and he asks him to leave them, which Isaac does, though he does not go far distant, for he was still in the valley of Gerar. In that area he dug a second time the wells that Abraham had before dug, but which the Philistines had filled with earth. Formalistic religion may obscure to us some of the most precious truths of the word of God, as has taken place extensively in Christendom. The energy of faith will labor to restore these, however. Isaac also called them by the same names that Abraham had given them. When we are privileged to recover any truth, let us not think that we have done something original. Rather, let us remember that the truth was in scripture before we discovered it, so that we have nothing to boast of. Let us give it the same name it had long ago.

Digging in the valley, Isaac's servants found a spring of living water, but the herdsmen of Gerar contended for this, claiming that the water was theirs. Isaac named the spring Esek, meaning “contention,” but “the servant of the Lord must not strive” (2 Tim. 2: 14), and instead of continuing the strife, Isaac dug another well. However, this too became a matter of contention (v. 21), to the point that Isaac named it Sitna, meaning “hatred.” The wise thing for him to do therefore was to move from the place before digging another well (v. 22). Evidently this was far enough away that the Philistines no longer demanded it for themselves. Isaac called it Rehoboth, meaning “room,” considering that the Lord had made room for him to be fruitful and expand.

However, he finally left the land of the Philistines and went to Beersheba (v. 23). Likely by this time the famine had abated (v. 1). But only then did the Lord appear to him again (v. 24), for Beersheba means “well of the oath,” and indicates that Isaac was learning to depend on the oath that God had made to Abraham and himself. God reminds him that He is the God of Abraham his father, and assures Isaac that He is with him, would bless him and multiply his descendants for Abraham's sake. How often did the Lord remind Abraham, Isaac and Jacob of this absolute, unconditional promise! But we too easily forget what God Himself has purposed concerning us, and we need as many reminders as they. Consider Hebrews 6: 16-18.

Isaac's response to God's word is good. He built an altar there (v. 25). Of course this was for offering sacrifices, which would tell us of His appreciation of Christ and the value of His great sacrifice of Calvary. Isaac did not fully understand this, but he did know that only a blood sacrifice was acceptable to God in order that Isaac might be accepted. The promise of God therefore was on the basis of the value of the sacrifice of His beloved son. The altar indicates Isaac's relationship to God, while his tent (as with Abraham) speaks of his relationship toward the world — a pilgrim passing through. In the same place Isaac's servants dug a well, speaking of the refreshment of the word of God energized by the Spirit of God.

A COVENANT WITH ABIMELECH (vv. 26-35)

The prosperity of Isaac served to put questions in the mind of the Philistine king Abimelech and his officers as to whether Isaac might threaten their liberty or their independence. When they come to him, Isaac is puzzled, however, because they had before asked him to leave them, and he considered that they hated him (vv. 26-27). Actually, they were more afraid than they were hateful.

They tell him that they see plainly that the Lord is with him, of course because of his prosperity. They knew well that if a man has power in his hand, he may often use it in oppressing others. Sad to say, even believers are not exempt from this danger, as we see in some of Judah's kings, including Solomon (1 Kings 11: 6; 1 Kings 12: 4). It is too bad that an unbeliever must require a promise from a believer that he will not harm him. Our character as believers should be such that an unbeliever would have full confidence that we should do him good rather than harm.

But Abimelech reminds Isaac that the Philistines had actually been good to him, and asks that Isaac should respond in the same way. Isaac had no reservations as to making such a covenant, however, and he makes his visitors a feast, while both parties make oaths to one another that they will remain peaceful (vv. 30-31).

At the same time Isaac learns from his servants that they had dug a well and found water (v. 32). They called the well Shebah, meaning “oath,” and the place was therefore called Beersheba (v. 33). But this must have been in confirmation of the fact that this was its name before, for Abraham and Abimelech had made a covenant at Beersheba, naming it this because of their oath (Gen. 21: 31-32). These two covenants (between Abraham and Abimelech and Isaac and Abimelech) were the occasion of the well receiving its name, but it is symbolical of the far greater covenant that God made with Abraham and confirmed to Isaac.

But verses 34-35 show us that Esau, the firstborn of Isaac, did not value the promise of God as his fathers did. Isaac had received a wife from the kindred of Abraham, for God's promise was connected with that line, the line of faith. Esau took two wives, both from the Hittites, the children of Heth, which means “fear,” typical of those who live in fear of death rather than by faith. Compare Hebrews 2: 15, which speaks of “those who, through fear of death, were all their lifetime subject to bondage.” How dishonoring to God it is to mix His promise with the fear of death! But mixed marriages have been a source of great trouble throughout history. Esau's marriages therefore were a grief of mind to his parents. May every believer pay closest attention to the serious admonition of 2 Corinthians 6: 14 to 18, which begins, “Do not be unequally yoked together with unbelievers.”

Genesis 27

JACOB DECEIVES HIS FATHER (1-29)

In spite of Esau's wrong marriages, and in spite of God's word that Isaac's older son would serve the younger (Gen. 25: 23), Isaac was ready to confer his chief blessing on Esau. We are told in verse 1 that his eyes were dim, and no doubt his spiritual eyes were dim also, evidently because he allowed his natural appetite to take precedence over the revealed will of God (Gen. 25: 28) But in order that he might bless Esau, he wanted Esau first to take his bow and quiver of arrows to hunt deer, and bring him cooked venison, “such as I love,” he adds (v. 4).

When Rebekah overheard these instructions, she recognized a threatened emergency, but instead of going in prayer to the Lord, who had told her that Jacob would have the chief place, she took the only way she saw to change things. It is true that her plan worked in the way she wanted, and no doubt God was over this, but still we cannot defend her cunning scheme to deceive her husband. God could have worked the matter out in another way without both Rebekah and Jacob being involved in deception. If they had acted in faith and had depended on God, they may have seen a miraculous answer to the problem, and in this way have reason for deepest thanksgiving, rather then being left with troubled consciences.

Rebekah had Jacob kill two kids of the goats, of which the meat would be young and tender (v. 9), and she was able to prepare it in such a way that Isaac did not even suspect it was not venison. So much for our preconceived ideas of what we like the best!

Jacob was hesitant about the whole scheme. He objected that all his father had to do was to feel his hands and arms, for Esau was a hairy man and Jacob not so (vv. 11-12), But Rebekah urged him to obey her and that she would bear the results of any miscarriage of the plan. One writer defends Jacob in this whole matter because he says that Jacob was responsible to obey his mother, therefore no blame could attach to him! But Jacob was a grown man, not a little child. In fact, even a little child is wrong to tell a lie, whether his mother tells him to or not. Rebekah gave Jacob Esau's clothes to wear, put goat skins on his hands and on the smooth of his neck, and Jacob proceeded with the deception.

He brought the meat to his father and told him that he was Esau. Isaac wondered at Esau's finding venison so quickly, but Jacob hypocritically brought God's name into his deception in order to make Isaac more comfortable (v. 20). Still, Isaac was not too sure that it was Esau speaking to him, and as Jacob anticipated, he wanted to feel him to be certain. It is a lesson for us that we cannot always depend on our sight or on our feelings either. But Isaac allowed his feelings to persuade him, though his hearing told him it was Jacob's voice (v. 21). Still, he pressed further in asking if Jacob was actually his very son Esau, and Jacob flatly lied to him, saying, “I am.”

After finishing his meal, which he thought was venison, Isaac asked his son to kiss him, and he recognized the outdoor smell of Esau's clothes, as being the smell of a field which the Lord has blessed” (v. 27).

His blessing first voices the desire that God would give his son of the dew of heaven. This is typical of the living refreshment of the Spirit of God. Added to this is an abundance of grain and wine. The grain speaks of the Lord Jesus as the food of the believer, whether it may be barley (typical of His character of lowly humiliation on earth) or wheat (symbolizing the higher truth of Christ glorified at God's right hand). Both are valuable in providing needed nourishment for the Christian life. The new wine pictures the joy of a new life in Christ based upon the value of the shedding of His blood. Every Christian father or mother may well desire such blessing for all of their children.

But more than this: Isaac desires and virtually prophesies that people will serve his son. Nations would bow down to him. He would be the master of his brothers. His own mother's sons would bow down to him. Those who cursed him would be cursed, and those who blessed him would be blessed (v. 29).

While Isaac intended all this for Esau, he was not in concord with God's thoughts, for God had decreed that the elder would serve the younger, and Isaac did not realize that he was blessing his second son rather than his first. Jacob was to be the father of the Israelitish nation, and other nations would eventually bow to them. Predominantly, Christ would be born of the line of Jacob, and the force of the prophecy is primarily that all must bow to Christ. But the nation Israel was to have a place above all other nations. Nations who bless her will find themselves blessed, while those who curse her will not escape a curse on themselves. The ultimate fulfillment of this prophecy has never taken place as yet, and will not until Israel is recovered from her present state of unbelief in bowing to the Lord Jesus, the true Messiah of Israel.

ESAU BLESSED IN A SECOND PLACE (vv. 30-40)

Jacob was able to accomplish his ends just in time to leave his father before Esau returned with his prepared venison. He had been quick in finding a deer and preparing it for Isaac, no doubt because he was anxious to receive the blessing. Actually, since he had sold his birthright to Jacob, he was not entitled to the blessing, but he did not tell his father this. He saw an opportunity of getting the blessing of the firstborn, and would get it before his brother became aware of it!

But he found that it was he who was too late. Isaac was shocked when Esau told him who he was (vv. 32-33). At first he questions who had already come, but of course he knew the answer to this. He tells Esau he has blessed the first one who came, and adds positively that “he shall be blessed.” In this way God had overruled Jacob's inexcusable deceit in order that the blessing should be given to the younger son, as God had decreed.

Esau deeply felt the pain of being deprived of the blessing of the firstborn, and cried with an exceeding great and bitter cry, entreating that his father should bless him also. Hebrews 12: 16-17 refers to this occasion, speaking of Esau being a profane person who, for one morsel of food sold his birthright, then when he expected the blessing, was rejected, We are told that “he found no place for repentance, though he sought it carefully with tears.” Not that he sought repentance: he sought the blessing, but without repentance. He ought to have repented for despising his birthright, but he found no place to repent.

Isaac could not bless Esau now with the same blessing as Jacob, for he had made Esau the servant of Jacob, as he tells him that his brother had come deceitfully to take away Esau's blessing (v. 35). Esau reminds his father that Jacob's name means supplanter, and that he has been true to his name in taking away both Esau's birthright and his blessing. Did Esau forget that he had willingly sold his birthright to Jacob? This being the case, Jacob was entitled to the blessing too. But Esau wanted the blessing though he had despised the birthright. He entreats his father if he had not at least reserved some blessing for him (v. 36). This is a common affliction among human beings. While they have no interest in that which God has to give in a spiritual way (for the birthright is significant of this), they are most importunate when it becomes a matter of their temporal prosperity and blessings. It is really a matter of their desiring all the blessings that God may give while ignoring the Giver Himself. Thus men may receive much blessing from God, yet at the same calmly refuse to receive the Lord Jesus, the Son of God, as Savior and Lord.

In all this history God was sovereignly working. Jacob was the heir according to His promise. Esau is typical of the flesh, which will not live before God. It must be put into the place of subjection. Yet Isaac does give Esau his blessing, just as God in man's present life provides many material blessings for him in spite of his rebellious character. But Isaac tells Esau he will live by his sword. The flesh is always in conflict, just as the troubled sea cannot rest, and the flesh considers it necessary to fight for its rights. Esau would serve his brother, yet would break Jacob's yoke from off his neck: in spite of his subjection, his rebellious character could not be tamed, just as the flesh continually breaks out in rebellion.

ESAU'S HATRED AWAKENED (vv. 41-46)

This occasion awakened such hatred in Esau toward Jacob that he purposed to kill him after their father's death (v. 41). While it is only written that Esau said this in his heart, he must also have told someone else of his intention, for his mother heard about it, and warned Jacob of it (v. 42).

Rebekah therefore advised Jacob to leave and take a long journey back to Haran, where he could count on the hospitality of her brother Laban. She tells him he should stay there “a few days” until Esau's anger has abated, but the few days turned out to be over 20 years, probably because Jacob was not anxious to see Esau in all that time. But the government of God did not allow Jacob to see his mother again on earth (see Gen. 35: 27), though he did see his father. She said she would send for him at the appropriate time and have Jacob brought home again. She was therefore as fully deprived of Jacob's presence as if she had been bereaved of him, as she feared (v. 45).

Rebekah had made that decision for Jacob before she spoke to Isaac about it. But her words to Isaac in verse 46 were altogether different to those to Jacob. She tells Isaac she is tired of living because of the daughters of Heth, two of whom Esau had married. They evidently continued to be “a grief of mind” to her (Gen. 26: 35). How many Christian mothers since then have had deep sorrow over their children being married to unbelievers! Rebekah tells Isaac therefore that her life would be miserable if Jacob were to marry one of the daughters of Heth.

Genesis 28

JACOB SENT TO PADAN-ARAM (vv. 1-9)

Though scripture tells us that Isaac loved Esau, he had not done as Abraham had in making sure that Isaac's wife was of his own kindred. Rebekah's words to him now evidently awaken him out of such laxity, and he called Jacob and charged him that he must not take a wife of the Canaanites, but must rather go to Padan-aram and take a wife from the kindred of his grandfather, in fact one of the daughters of Jacob's uncle Laban (v. 2). Today a marriage of cousins is not wise because weaknesses have multiplied greatly since sin was introduced into the human family, and special weaknesses attach to each family. Those weaknesses would be doubled by the marriage of two who are closely related, and the children therefore likely to be badly affected. In early history this was not a problem at all.

Isaac again gives Jacob his blessing in verses 3 and 4, desiring that God Almighty might make him fruitful and multiply his descendants, and that through him God's promise to Abraham should be fulfilled, both as to his descendants and as to the possession of the land of promise. It seems clear in this passage that Isaac's thoughts had been corrected, for he did not speak this way to Esau. When God had overruled him in having the blessing given to Jacob, then at least Isaac stayed by this action, and here confirms it in no uncertain terms.

Isaac then sends Jacob away (v. 5). Possibly this was some relief to Esau, for he did not have to kill Jacob, yet would have him far removed from him. But when Esau knew that Isaac had given Jacob his blessing and sent him away with a charge not to take a wife from the Canaanites, and that Jacob had obediently accepted the charge of his parents (vv. 6-7), then Esau was stirred up about the fact that his two wives had not pleased his father (v. 8). Yet how sad was his effort to remedy the situation! Apparently he thought his parents would be more pleased by his adding another wife, just so long as she had some relationship to Abraham! So he took the daughter of Ishmael, the son of the bondwoman (v. 9). This is of course the foolish reasoning of the flesh. He knew his father had only one wife: how could he expect him to be pleased with Esau's having three! In fact, even the third one alone would not be pleasing to Isaac, who had been persecuted by his half brother Ishmael. But “they that are in the flesh cannot please God” (Rom. 8: 8).

JACOB'S DREAM (vv. 10-17)

Jacob goes out from Beersheba (v. 10). This is a striking picture of the nation Israel, the sons of Jacob, for Beersheba means “the well of the oath” and Haran means “mountaineer.” Israel has practically left the ground of the unconditional promise of God and has chosen rather the mountain of law-keeping, as though this could ever bring the blessing of God! Just as Jacob, all the time he was in Haran, retained a character of selfish bargaining, so Israel at present remains in a state of self-righteousness, professing to believe and obey the law, but not submitting to the righteousness of God (Rom. 10: 3).

We are told only of one of the nights Jacob spent on his way to Haran. He laid down to sleep with a stone for a pillow. No doubt he found the law of God rather a hard resting-place also, for it is as hard as the stones upon which it was written.

Though Jacob was not walking in communion with God, yet God was not stopped from communicating with him. When God sends a dream He has a captive audience (v. 12), and this dream given to Jacob was of particular significance. He saw a ladder set up on the earth, with its top reaching to heaven, and the angels of God ascending and descending on it. Some have imagined that this intimates that man by his spiritual energy is able to climb up to heaven, gradually ascending by human effort, into favor with God. But it has nothing to do with man's ascending, just as is true when the Lord tells Nathanael he would “see the angels of God ascending and descending on the Son of Man” (John 1: 51).

This is a prophetic picture of the future restoration of communication between heaven and earth, once interrupted by Adam's sin. The fulfillment of this will be during the 1000 years of peace introduced by the coming of the Lord in power and glory. God gave this dream to Jacob in order to assure him that, in spite of Jacob's failure and wandering, God's purposes remained absolutely certain.

The Lord stood above the ladder and told Jacob, “I am the Lord God of Abraham thy father, and the God of Isaac.” There was to be no mistaking the fact that Jacob's blessing did not depend on Jacob's faithfulness. The source of it went back, not only to his father and his grandfather, but to the living God, who had revealed Himself in grace to both Abraham and Isaac, and who would not change His purpose even though Jacob was a failing vessel, just as is true as regards God's purposes as to the nation Israel, whom Jacob represents.

In this dream of Jacob the Lord's initial message to him is that He would give him the land on which he was lying. Though Jacob was in a poor state of soul, the Lord did not reprove him, but emphasized the grace of His own heart. He promised the land to Jacob and his descendants. This has nothing to do with heavenly blessing, but is plainly earthly, so that natural blessings in earthly places is all that is promised to the children of Israel, in contrast to “all spiritual blessings in heavenly places” that are today the possession of all the saints of God, members of the body of Christ, the church (Eph. 1: 3).

Consistently therefore, Jacob's seed would be “as the dust of the earth” (v. 14), not “as the stars of heaven” (Gen. 26: 4), which was a promise to Isaac because he is a type of Christ in connection with the church, the bride, as typified in Rebekah. The Lord further emphasizes the earthly character of Jacob's blessing in saying that his descendants would spread “to the west and to the east and to the north and to the south.” There are no such directions in heaven. More than this, in Jacob and his seed all the families of the earth will be blessed. Israel will be the center of blessing on earth in the coming day of millennial glory, and in identification with Israel all the Gentile nations will be blessed. This is a firm, absolute declaration.

Added to this is the Lord's promise to Jacob personally, that he would be with him and keep him everywhere he went, and would bring him back to the land of promise (v. 15). He would not leave him till his promises were fulfilled completely. This promise is totally unconditional. This is all the more striking when we consider that Jacob was not enjoying a good state of soul. Nothing therefore depended on Jacob's faithfulness.

Jacob was not really going with God at this time, but God was going in pure grace with Jacob. This is typical also of God's preserving hand being over the nation Israel even at a time when they have failed miserably and are in a state of wandering and self seeking. Though for centuries they have been dispersed in this condition of self-will, God “has not cast off His people whom He foreknew,” and He will yet restore them to their land in His own time. Meanwhile they must learn through trial and affliction not to depend on themselves, but on their God who cannot fail.

Jacob's soul was stirred to its depths by the dream. In waking up he was alarmed by the fact that the Lord was in that place and he had not realized it (v. 16). Did he think it might have been better to go on to another place? Could the Lord not meet him wherever he went? However, it is good that the fear of God was deeply impressed on him to such an extent that he called the place “the house of God” and “the gate of heaven” (v. 17), and after 20 years absence he did not forget that place.

JACOB'S FIRST PILLAR AND HIS VOW (vv. 18-22)

Now Jacob sets up the first of four pillars that were landmarks in his eventful life. He set up the stone he had used as a pillow and poured oil on it, calling the place Bethel,” “the house of God.” Abraham had before dwelt between Bethel and Ai (Gen. 12: 8), and Jacob simply renames the place. “The name of the city had been Luz previously” (v. 19). This name means “separation,” and reminds us that the house of God must be given a place of holy separation from all the principles of man's civilization.

Though Jacob appreciated God's blessing, yet his faith as to God's promise was pathetically weak. Rather than simply thanking God for the absolute truth of His word, Jacob considered that he also should make a promise to God! But Jacob's promise is conditional, not unconditional, as God's was. Abraham had been strong in faith, giving glory to God, — being fully persuaded that what he had promised he was able to perform (Rom. 4: 21). But Jacob says, If God will be with me” (v. 20). But what God promises, faith simply believes.

However, did Jacob desire God's presence because he wanted to enjoy fellowship with God? This does not seem to be his motive. Rather, he realized that God was able to bless him and keep him in the way he had chosen to go, as well as supplying his food and clothing. Jacob did not ask for God's way (as Moses did in Exodus 33: 13), but rather desired God's blessing in the way Jacob decided to go! But God had told him He would bless him and bring him back to his homeland. All he needed to do was to believe this and therefore be concerned about enjoying the Lord Himself. If this had been his object, how much trouble he would have been spared!

He promises that, on condition the Lord will fulfill all His promises, then when this is accomplished the Lord would be his God. Who would be his God in the meantime? Also he promises that the stone he set would be God's house. How many there are like Jacob who think that in the future they will be concerned about the truth of God's house, but at present think their own house more important!

He vows too that he would surely give to God one tenth of all that God gave to him! Did he seriously think he was being very generous? God had said, “I will,” but Jacob said, 'I will surely.” Of course God's promise is perfectly fulfilled, but there is no record of Jacob's having ever carried out his promise to give God one tenth of all.

Genesis 29

JACOB MEETS RACHEL AND LABAN (vv. 1-14)

After many days of travel Jacob came to the land of his relatives. He could not phone to find his directions to their home, nor did he have any street and house number, but it did not take long for him to contact them. A well was of course the most likely place to meet people. Three flocks of sheep were nearby, waiting to be watered, which they could not until a huge stone was removed from the mouth of the well (v. 2). The stone was evidently necessary to prevent humans or animals from accidentally falling into the well. Their practice was to wait until all the flocks were gathered together, then the shepherds would roll the stone away, the flocks would be watered and the stone would be returned to its place.

Jacob finds through questioning the shepherds that he has come to the right place, for their home was at Haran. They knew Laban also, and that he was well (vv. 5-6). More than this, at the very moment Laban's daughter Rachel was coming with her flock of sheep to the well.

However, Jacob was puzzled that the shepherds were still waiting to water their flock, but they tell him that they were unable to do this until there were enough shepherds present to roll the stone from the well's mouth. When all were gathered there they would do this and water the sheep. There is a picture in this of men waiting for the time of universal blessing, which will take place in the millennial age.

Then Rachel arrives with her father's sheep (v. 9). When Jacob saw Rachel, the daughter of his mother's brother, and the sheep of his mother's brother, he was moved with amazing strength, rolling the stone away by himself (v. 10). How striking a lesson is this that the energy of faith and love is able to remove great obstacles and bring blessing before the time of “the restitution of all things.” This is what is seen in the present “dispensation of the grace of God.” The Lord Jesus, in pure love and devotion to God, has shown the strength of that love toward the church, His espoused bride, and toward the sheep of God's flock (another type of the church) in the great sacrifice of Himself, in His resurrection power, and in already having “raised us up together and made us sit together in heavenly places in Christ Jesus” (Eph. 2: 6). Thus the church has been marvelously blessed before the time of the universal blessing in the world, and the living water of the word of God has become most precious to her.

The warmth of family affection then predominates the scene as Jacob kissed Rachel, weeping for joy, telling her that he is the son of Rebekah, her father's sister. Of course they had never met, but family ties can be remarkably strong in spite of this. Rachel left the sheep and ran to tell her father the good news of a relative from a far country (v. 12). Laban also ran to meet Jacob and embraced and kissed him. Thus he welcomed him into his home as his own “bone and flesh” (v. 14). How good it would have been if this attitude had continued throughout their relationship! But when they parted 20 years later, the atmosphere was hostile rather than congenial (vv. 31: 25-55).

BARGAINING FOR A WIFE (vv. 15-30)

They had been one month together, with Jacob evidently working for his uncle, when Laban, realizing that Jacob should have wages for his service, asked what Jacob would like for wages. Jacob's character as a bargainer again comes strongly to the fore on this occasion. Laban had an older daughter than Rachel, but she was not so attractive. Jacob was drawn only to Rachel and offered to work for Laban for seven years in order to earn Rachel as his wife (v. 18). Laban agreed to this, evidently conveniently forgetting that his sister Rebekah had been given to Isaac immediately when the servant of Abraham brought his message (Gen. 24: 57-61). There was no bargaining then, no suggestion that her father would virtually sell her to Isaac, but simply a willing decision on her part.

Rachel did not belong to Laban, and both Jacob and Laban were totally wrong in placing a mercenary value on a wife. When the Lord created a woman for Adam, He gave her to him as a gift by grace, and grace should always predominate in the sacred relationship of marriage. However, Jacob was willing to work for all this seven years because of his ardent love for Rachel. In fact, the time seemed to him very short in comparison to the prospect of having her as wife. When the time was fulfilled he asked now that Rachel should be given to him (v. 21).

Laban therefore made a marriage feast for them. We may wonder what part Rachel had in the feast, and if she thought she was to be married to Jacob. If so, the shock to her would be as great as that to Jacob. When evening came (and of course darkness with only very dim light at best) Laban had Leah go to share Jacob's bed with him, and Jacob had no suspicion of this until the morning (vv. 21-25). Possibly he had drunk too much wine at the feast, but he was certainly not prepared for such unprincipled deception as this practiced by a near relative

When Jacob faced Laban with his deception in giving him Leah instead of Rachel, Laban coolly answered him that in his country the younger must not be married before the elder daughter. Certainly honesty would have at least informed Jacob of this at the time the agreement was made seven years earlier! It may be that Laban made up this policy in his own mind and considered it adopted by his own country! For surely if it had been the usual custom, Jacob would have heard of it before seven years. But Laban knew that the best way to get Jacob to continue working for him was to do just what he did; so he told Jacob that he could work another seven years for Rachel. What could Jacob do? He still had his heart set on Rachel, so he simply submitted to this unjust treatment, and eventually got her also as a wife.

However, the deception of his uncle might well have reminded Jacob that he himself had before deceived a relative, his own father. Such things have a way of recoiling, under the governing hand of God. It is a striking fact that those who form the character of deceivers will very likely be deceived themselves (2 Tim. 3: 13). In this case too Jacob painfully learned the rights of a firstborn, which he had ignored in the case of his brother Esau.

There is a serious spiritual lesson for us in the history of Jacob's two wives. Rachel (meaning “sheep”) is typical of the lovely state of soul in humble submission to God that believers would like to attain. She was the desire of Jacob's heart. But in struggling to get Rachel, he only got Leah, meaning “wearied.” For Leah is a picture of what I really am, not what I desire to be. There was conflict between the two. I may try hard to make myself different, only to find myself “stuck” with what I really am, as Jacob was “stuck” with Leah! This is the struggle of Romans 7, where “I” is seen fighting against “I.”

CHILDREN BORN TO LEAH (vv. 31-35)

It was Leah who bore children, while Rachel remained fruitless for a long time. So that it is the hated “I” that seems to predominate in the experience of a believer who really wants to be what he thinks he should be. Leah bore four sons, Reuben, Simeon, Levi and Judah (vv. 31-35), while Rachel remained childless. It is good to consider that in spite of Jacob's dislike for Leah, he never made a suggestion of resorting to people's present day practice of putting away his wife. In fact, he kept her longer than Rachel, who died in childbirth and was buried on the way to Ephrath (Gen. 35: 19), before Jacob came to his father at Mamre. We are not told of Leah's death, but Jacob says he buried her at Mamre (Gen. 49: 30-32).

Thus the proper experience of the believer is that he keeps the fact of what he is longer than he keeps the desire to attain a high spiritual state. In fact, when Rachel died she gave place to Benjamin (meaning “son of my right hand”), a type of Christ in exaltation. Thus, when the Lord Jesus takes the place of my desire for a better spiritual life, it is not hard for me to give up that desire. For I have title to forget myself and find everything in Christ Jesus my Lord. I remain just what I am, but I have a perfect Object, and actually it is only through enjoying Him as my Object that I can have any proper state of soul.

Genesis 30

THE STRUGGLE BETWEEN RACHEL AND LEAH (vv. 1-24)

The fruitfulness of Leah moved Rachel to jealousy, then her demand to Jacob for children moves him to anger (vv. 1-2). We may see a serious lesson in Rachel's words, “Give me children or else I die.” If we do not see evident fruit, we have the tendency to give up: the exercise of soul that desires true godliness may virtually die. Many Christians have their proper growth stunted by this very thing.

On the other hand, Jacob's anger does not help the situation. If Christ is not the Object of our lives, our efforts to make ourselves more spiritual will always involve the principles of jealousy, anger and discouragement, which are contrary to the very result we seek to obtain.

Then we too often resort to a humanly conceived substitution, as Rachel did in verse 3. Sarah had done the same in giving Abraham her handmaid by whom to have a child. Rachel ought to have known that this did not work out as Sarah planned, but she thought, as Sarah, that the children of Bilhah, her handmaid, would be hers. When a boy was born (vv. 5-6), Rachel said that God had given her a son, and she named him Dan, meaning “judge.” Bilhah also had a second son whom Rachel named Naphthali, meaning “my wrestling,” because of Rachel's wrestling with her sister Leah. All of this struggle is a picture of the struggle of Romans 7, which only stirs up the evil passions of our hearts, rather than subduing them, as we attempt to do. At first sight it may be that people would not discern any spiritual significance of a history like this, and might wonder why the Lord has gone to such pains to record all the details of this. But all scripture is of vital consequence to every believer.

When Leah had no more children, she resorted to the same tactics as Rachel had, giving her maid Zilpah to Jacob, by whom he had a son, Leah naming him Gad, then another whom she named Asher (vv. 9-13). Gad means “a troop” and Asher means “happy.” Thus we find human support (a troop), and seek to make ourselves happy as we are, without attaining the state we desire, but Leah is not satisfied with this. For as soon as Reuben brings her mandrakes she sees the possibility of having another son. Rachel tried to obtain some with the same purpose, but Leah answered her sharply (v. 15). She knew Rachel's purpose. Thus neither of them was actually content: the struggle continues.

Evidently mandrakes were a cherished delicacy, and Jacob was persuaded to share his bed with Leah that night. His natural appetite leads him, and Leah bears another son, Issachar, meaning “he will be hired.” Then a sixth son is added for Leah herself, named Zebulon, which means “dwelling.” These six are all the sons that Leah herself bore. This pictures the fact that people can struggle hard to accomplish their own ends, but always come short, for seven is the number of completeness, while six is the number of man's work day week. So Leah, speaking of what I am, can only produce that which falls short of any proper satisfaction, though she did then bear a daughter whom she named Dinah (v. 21).

Finally God answered the prayer of Rachel, and she gave birth to Joseph (vv. 22-24), whose name means “adding” because she had confidence that God would add to her another son. Joseph is plainly a type of Christ. A desire for a high spiritual state should thus lead us to the person of Christ, who is the only One in whom such a state is seen. Yet, Joseph gives us only one side of the truth concerning Christ, that is, that He was a Sufferer before being exalted. This is most important for us all to learn, before we are in any condition to appreciate the truth seen in Benjamin, a type of Christ as the Son of the Father's right hand, glorified and exalted to the throne, reigning in glory.

A BUSINESS AGREEMENT WITH LABAN (vv. 25-43)

Appropriately, when Joseph is born, Jacob's thoughts turn toward his proper home in Canaan (v. 25). When the person of Christ dawns upon the vision of the believer, he begins to realize that he should be in God's place for him. However, when Jacob informs Laban of his intention of leaving, Laban is unwilling to be deprived of the service of his son-in-law. He says he has learned by experience that the Lord has blessed him through Jacob's presence there, and does not want to lose this (v. 27). If Jacob had insisted on leaving at that time, he and Laban would have parted on less unpleasant terms than they did later (Gen. 31: 25-55). But Jacob agreed to stay on terms that he himself suggested.

He first emphasized what Laban had already admitted, that he had served Laban faithfully, so that though Laban had little when Jacob came, his herd of sheep was greatly increased (v. 39). Both of them recognized that the Lord had done this. Since that time many Gentile nations have actually been blessed by God through the presence of Israelites among them, after Israel was scattered among the nations.

Then Jacob asks, “When shall I provide for my own house also?” Certainly it is right for a man to provide for his own house. Yet Jacob was at the time more concerned for his own house than he was for the house of God. Most of us put our own house first, and it was some years yet before Jacob was finally told by God to return to Bethel (“the house of God”) where he had made his vow (Gen. 31:13).

Jacob suggested wages that seemed to be very low, asking for only the speckled and spotted sheep and goats and the black lambs. The normally colored sheep and goats would therefore all belong to Laban. Such a percentage for Jacob would seem to be low indeed, and Laban saw himself as having the great advantage in this bargain (vv. 32-34). In this there is no doubt that Jacob desired to show that he was depending on God to give him what He wanted Jacob to have, and the element of faith in God was surely present. We know that God answered such faith. Yet we see later that his faith was weak when he resorted to human artifice in trying to make the sheep produce as he desired (vv. 37-42).

All the special class of sheep he left with his sons. Then he himself took all Laban's sheep a long distance from the others, a matter of three days' journey (v. 36), thus assuring Laban that Laban's sheep would not mix with any spotted or speckled. Since Laban's sheep were all a normal color, it was not likely there would be many born for Jacob to claim.

However, in being so far away, Jacob could put into operation his cunning plan by which to make Laban's sheep bear striped, speckled or spotted lambs. Taking fresh rods from trees, he peeled strips of bark off them, then put them in front of the sheep when they came to drink (v. 38). At this time they mated, and the plan worked remarkably for Jacob, for the number of striped, speckled or spotted lambs being born was very large.

There are some who question that Jacob's trickery in verse 37-39 made any actual difference, but whether it did or not, there is a spiritual lesson here that ought to have spoken deeply to Jacob himself. The things that we allow to most occupy our attention will affect us and everything that comes from us. Jacob was allowing his desire for gain to have foremost place in his thoughts. This was bad for him spiritually, and caused him to be selfish and underhand in his actions. But we can generally recognize such principles in natural things, while not seeing their significance in our spiritual lives.

Jacob separated the lambs that he could claim for his own and kept all of his own apart from the flock of Laban (v. 40), then when the stronger sheep of Laban were mating he would use his peeled rods in the watering troughs, which he would not do in the case of the weaker sheep. Thus he was able to secure the stronger sheep while Laban was left with those weaker (vv. 41-42). No doubt Laban was not aware of what Jacob was doing, and Jacob wanted Laban to consider that Jacob was only depending on God to decide how many sheep Jacob should have. How often it is true with us too, that we persuade ourselves we are walking by faith in God while using our own wits to help God out in supplying our needs!

Jacob prospered, but he ought to have realized that this was really by the grace of God, not because of his artifice. God had told him He would bless him, and He did so in spite of Jacob's trickery.

Genesis 31

JACOB'S SECRET DEPARTURE (vv. 1-21)

The prosperity of Jacob could not but awaken the envy of Laban's sons. Jacob had gained all of this through his caring for their father's sheep: now the majority of the sheep and the stronger sheep belonged to Jacob. But Laban had agreed to the arrangement, and they could do nothing about it. Before this Laban had recognized that it was Jacob's presence with him that caused Laban to prosper greatly; so he appreciated Jacob. Now Jacob prospers and Laban's attitude toward him changes to that of resentment (v. 2).

We must not excuse Jacob's manipulating as he did. But on the other hand, Laban had been taking unfair advantage of Jacob all the way through. Jacob did the hard work of caring for Laban's flocks for twenty years. Laban had sons who could have helped with this work, but they evidently left the work to one who could do it well. Were Laban and his sons all partaking of the benefits of Jacob's work without having to work themselves? It seemed this was the case. Management commonly considers it has the right to reap all the benefits that labor produces, because management has provided the original capital. but God takes account of the guilt of management in the oppression of its employees (James 5: 4).

The time has come when the Lord tells Jacob to return to the land of his fathers (v. 3). There is no reason for him to continue with Laban when there is serious friction in their relationship. While scripture has plainly exposed what Jacob was doing, yet the Lord does not reprove him for this: Jacob knew that his actions were wrong, being not the fruit of faith. The Lord therefore left him to fight that matter out with his own conscience. But God repeats His promise to Jacob, that He will be with him. Such is the sovereign goodness of God toward His servants in spite of their failing ways.

Jacob therefore sent for Rachel and Leah to come to him where he was with the flock, and set before them the facts as to Laban's changed attitude (v. 5). He does defend himself in the whole matter: it would have been better if he had not done so. However, it was true that he had served Laban with great diligence. Here we learn that Laban had changed Jacob's wages ten times. When he saw that Jacob was gaining greatly by one bargain, he would change the terms of his wages. Then the sheep would bear in another way to Jacob's advantage (vv. 7-8). Thus he says that God had taken Laban's flocks and given them to Jacob. He does not tell them of his own trickery in the matter: evidently he had been able to hide this from everyone except the Lord.

He speaks of a dream in which he saw the goats mating in the way that would benefit him, and of the angel of God speaking to indicate that it was God who had caused the animals to bear in such a way as to be to Jacob's advantage. This is no doubt true, but it shows us that there was no need for Jacob to resort to his deceitful actions. God would bless him apart from this. He tells him that He has seen all that Laban was doing to him. It may be true that Jacob's descendants, like Jacob, have often been guilty of deceit, and Gentiles make a great deal of this, but Gentiles, like Laban, have been guilty of treating Israel shamefully, and God takes full account of this also. Gentiles can be just as deceitful as Jews: there is no difference (Rom. 3: 22-23).

Jacob reports further to Leah and Rachel that God told him, “I am the God of Bethel, where you anointed the pillar and where you made a vow to Me” (v. 13). This designation, “the God of Bethel, is of very real importance, for it means “God of the house of God.” Jacob had been concerned about his own house (Gen. 30: 30), allowing the claims of God's house to wait. But the increase of Jacob's house had not produced peace and happiness in all his relationships. It was time that he learned that true contentment is only found in connection with God's house, where God's interests are paramount. God also remembered Jacob's vow (Gen. 28: 20-22), though He only mentions it without comment. But he tells Jacob to return to the land of his family.

Rachel and Leah were fully prepared to move immediately. They realized that there was nothing to tie them to their father. One thing they remembered, that their father had sold his daughters, enriching himself through their sale, so that they became virtually strangers to their own father. We may say that, spiritually speaking, Laban had chosen to sell all spiritual exercise as to (1) what he is (Leah) and (2) what he ought to be (Rachel) in favor of base gain. Far too many professing Christians do the same thing today, rather than go through the exercise of soul that would lead them to find in Christ the one real answer to their need. But Rachel and Leah have good advice for Jacob: “Do whatever God has said to you” (v. 16).

Jacob did not delay his departure. This time he does not consult with Laban, as he had before (Gen. 30: 25-26). In fact, he does not even inform him that he is leaving. His sons and his wives ride on camels (v. 17). Of course he had servants also who would be caring for the sheep. He was able to organize all his possessions to put everything in motion three days before Laban even heard of his leaving. Since Jacob had such large possessions now, there was of course some distance between him and Laban. Also the time was opportune for Jacob since Laban was occupied with the shearing of his sheep.

Only four times in scripture do we read of sheep shearing. First, on this occasion (v. 19); second in Genesis 38:13 (Judah); third in l Samuel 25: 4 (Nabal); and fourth in 2 Samuel 13: 23 (Absalom). In each case, something unpleasantly selfish is involved. Peter was not told by the Lord to “shear My sheep,” but “shepherd My sheep” and “feed My sheep” (John 21: 16-17).

Another sad complication takes place also. Rachel had stolen the teraphim (household images) that belonged to her father (v. 19). She had not learned to walk by faith in the living God, but like her father, she needed to depend on what she could see. Though she was a beautiful woman, yet her desire for a religious atmosphere allowed her to indulge in stealing, idolatry and deceit (vv. 34-35). This is common with all human religion: it is only the true knowledge of the Lord Jesus that will preserve us from such things.

LABAN PURSES JACOB (vv. 22-43)

The journey was long, but Jacob ought to have realized that Laban would pursue him. Though he had three days start before Laban learned of his leaving (v.22), Laban did not then delay in taking others with him and pursuing Jacob. After seven days he caught up with him.

Before their confrontation, however, God spoke to Laban in a dream, charging him that he must not speak to Jacob “either good or bad” (v. 24). Of course, he was most likely to speak bad to Jacob, for he was angry with him, and God made it clear that Laban was not Jacob's judge. It is interesting, however, that Laban must not speak good to Jacob. Why is this? It is because God was dealing with Jacob, and Laban must not interfere. This is a needed lesson for all Gentile nations. They must not either defend the Jewish nation, nor oppose them. At the time of the end, some nations will take sides with Israel while others fight against them. But Israel must not be supported in their wrong doing (idolatry), nor does anyone have the right to condemn Israel, for they are God's people and He will deal with them. In fact, He will in sovereign wisdom send the Assyrians against Israel because of their idolatry (Isa. 10: 5-6), and when the Roman beast and his armies try to interfere to defend Israel, God will judge them first (Rev. 11-21). Afterward He will judge Assyria also because their intentions against Israel exceed the reasons for God's sending them (Isa. 10: 12).

But Jacob must face Laban, unpleasant as the experience must be. Though Laban was angry, God's words to him kept him from going too far in what he said. He asks why Jacob had sneaked away in an underhand manner, as though he was carrying Laban's daughters away as captives (v. 26). Why did he act in such secrecy without even a word to Laban, thus giving Laban no opportunity for giving them a pleasant send-off, including being able to kiss his daughters and their children? He does not hesitate to tell Jacob that he has done foolishly in this matter.

Having spoken of Jacob's foolishness in secretly leaving Haran, Laban tells him that he had the power to do harm to Jacob, yet admits that his desire for revenge was arrested by God's warning him to speak neither good or bad to Jacob. Still, he says, though Jacob was anxious to get back to his father's house, why had he stolen Laban's gods?

Jacob answers his first question first, excusing himself for his secret departure on the ground of his being afraid that Laban might take Leah and Rachel from him by force. This was not sensible, for it is not likely that Laban would want two daughters back under his roof to care for, with their children, without any prospect of their having husbands. Besides, Laban had sold his daughters at a high monetary price.

Jacob however did not at all suspect any of his company of having stolen Laban's idols, probably least of all Rachel. He invites Laban to search through the goods of everyone with him, and to put the thief to death (v. 32). What a shock it would have been to him if Rachel had been discovered! But Rachel was like most of us. We know well how to hide our idols and to deceive even our own loved ones! In fact, Rachel was the last in Laban's search, evidently the least suspected. She was sitting on the images and had a good excuse for not standing (vv. 34-35).

Then Jacob's self-righteous anger begins to boil (v. 36). If only Laban had discovered the idols, how different this would have been! “What is my trespass? What is my sin,” Jacob asks, “that you have so hotly pursued me?” Of course, if there had not been the sin of stealing, there was still the fact of Jacob's having kept his departure a secret from Laban. He tells Laban, since he has searched through all of Jacob's possessions, to set before everybody anything he has found that belonged to him (Laban). Of course he knew that Laban had found nothing.

Then he strongly speaks of the way Laban had treated him. For twenty years, he says, he has served Laban. He had so cared for the females of Laban's flock that they had not miscarried, nor had he taken any of Laban's sheep, even to eat. Any animal that was lost, whether killed by wild animals or whether stolen, Laban held Jacob accountable for: he had to pay for the loss (v. 54). He found himself suffering often by the heat of the day and shivering at night because of the cold, being unable to sleep. He stresses that he had served Laban fourteen years for his two daughters. Of course he had willingly offered to work seven years for Rachel, but had been deceived. Then he had worked six years in order to gain the large number of sheep he now had. But more: he affirms that Laban had changed his wages ten times (v. 41). This must have been true, or Laban would have denied it. It does show the manipulating character of Laban. He was not at all behind Jacob in this artifice.

What Jacob says in verse 42 is also very likely true. It was only the intervention of God that enabled Jacob to accumulate the wealth he had. Laban was so greedy of gain that he would have been content to leave Jacob without any accumulation whatever for his twenty years of labor. He says that God had observed how he had labored and suffered, and therefore had rebuked Laban the previous night.

Laban had little that he could say in defense of himself in answer to Jacob's tirade, but he does use the one argument that he considered valid, “These daughters are my daughters, and these children are my children, and this flock is my flock” (v. 43). Leah and Rachel had been his daughters, but Laban had sold them. The children were actually Jacob's children, though grandchildren of Laban (at least those from Leah and Rachel). As to the flocks, while they had been bred from Laban's flocks, yet they were the wages Laban had agreed to give Jacob for his labor.

Since Leah and Rachel were his daughters, he thought (wrongly) that they were his possession and he had the right to sell them. They were not his own to begin with, let alone after he had sold them. But this verse loudly proclaims the fact that a merely possessive character loses what he tenaciously seeks to hold. Laban found that he was left poorer in various respects when Jacob left him. But he asks, What can I do this day to these my daughters or to their children whom they have borne?” He feels himself virtually bereaved of his family. May we well learn the lesson that this history teaches: what we own is not ours, but the Lord's, and what we selfishly hold we will lose. On the other hand, what we unselfishly give up for the Lord's sake we shall find that we gain in the end. Consider Abraham's willingly offering Isaac (Gen. 22: 10-13).

A COVENANT BETWEEN JACOB AND LABAN (vv. 44-54)

However, Laban was subdued enough that, instead of continuing the argument, he suggested that he and Jacob make a covenant between them (v. 44). It is sad to think that he considered this necessary between relatives, for it is again a legal arrangement rather than a trusting relationship characterized by grace, as every family relationship should be. There is still here the evidence of mere confidence in the flesh, rather than the faith that trusts in the living God.

Jacob sets up his second pillar. His first was in Genesis 28: 18, where he made his fleshly vow, therefore the pillar of confidence in the flesh. This time his pillar is a memorial to the fact of broken confidence between relatives, a contrast to the first pillar, for it tells us that the flesh has proven it cannot be trusted. A heap of stones further emphasizes this, both Laban and Jacob calling it a “heap of witness,” Laban using the Chaldee language and Jacob the Hebrew (v. 47). They eat upon the heap, not the most comfortable dining room!

It is Laban who pronounces the terms of their covenant, saying that the heap was a witness to it. He introduces the Lord's name here, expecting Him to watch between himself and Jacob when they are absent from one another (v. 49). He is really telling Jacob, “I cannot trust you out of my sight, so I want the Lord to watch.” Of course it was true the other way also. Jacob had learned not to trust Laban. So that this pillar is the milestone in Jacob's life that proclaims clearly the untrustworthiness of the flesh. Very often it takes two parties to expose it to one another!

We may wonder if Laban suspected that Jacob might try to take some revenge against Laban by mistreating Leah and Rachel (v. 50). There is no indication that Jacob had done this before. But as we have seen, Laban was still possessive of his daughters, and felt that he was caring for them better than he expected Jacob would care for them. He was even fearful that Jacob might take other wives as well as Leah and Rachel. After all, he himself had initiated the project of Jacob's having two wives: why did he have a right to complain if Jacob took another also? But his fears were groundless. Jacob never did show any inclination to have another wife, or more.

Then Laban speaks of the heap and the pillar as a separating point between him and Jacob, a witness of the agreement of each not to pass that point in order to do harm to the other (v. 52). The whole covenant might seem rather superfluous to us, for it is not likely that either of them had any intention of passing that point for any purpose: they would be happier living far apart from each other.

While Laban has emphasized the covenant, Jacob offered a sacrifice (v. 54), which was far better. Then he invited the whole company to eat a meal with him. At least the sacrifice was a reminder that God had rights far more important than those of either Jacob or Laban. Eating together served as an easing of the tension between them. so that they could part on comparatively friendly terms. The next morning, before their parting, Laban kissed his daughters and their children, but there is no mention of his kissing Jacob, as he had done at the time of their first meeting (Gen. 29: 13).

Genesis 32

RETURNING TO FACE ESAU (vv. 1-32)

As Jacob continues his journey we are told that the angels of God met him (v. 1). It was not God Himself as yet who met him, but the angels were no doubt intended as an encouragement for Jacob to be diligent to return all the way to the Lord's place for him. We may wonder in what way they appeared, but Jacob recognized them as “God's host,” and named the place “Mahanaim,” meaning “two camps.” Jacob had not yet learned that his interests ought to be merged with God's interests, therefore he considers God's “camp” separate from his. This has its unhealthy influence over his actions soon after, when he divided his own company into “two bands” (v. 7). How much better it would have been for him if he had prayed the prayer of the Psalmist, “Unite my heart to fear Thy name” (Psalm 86:11). It is always because our hearts are not undividedly devoted to God that we resort to divisions among the people of God.

Jacob realizes that in returning he must meet Esau again. Twenty years previously Esau had spoken of killing him, and he had no knowledge of whether Esau's attitude had changed. He sends messengers to Esau, telling him of his long sojourn with Laban and that he had acquired livestock and servants. He even takes a place of subservience to Esau, calling him “my lord,” and asking that he might find grace in Esau's sight.

The messengers bring back word that Esau is coming with four hundred men to meet Jacob (v. 6). They say nothing as to whether Esau was glad to hear of Jacob or not; and Jacob is thrown into a panic. He is so frightened that, instead of first appealing to the Lord, he divides his company into two bands, thinking that one band may escape if the first is attacked by Esau. Of course such human reasoning was not God's leading. God does not divide His saints in order to sacrifice one part of them for the protection of the other. He loves all His saints, and has no intention of sacrificing any of them to the enemy. But what of ourselves when trouble of any kind threatens us? Though every believer surely knows that our only true resource is in the Lord, yet our first impulse is to try something to relieve us, rather than going first to the One who can really help.

After Jacob had resorted to his own planning, then he prays, addressing the Lord as the God of Abraham and of Isaac, the One who had told him to return to his own country, where God would deal well with him. But where was Jacob's faith to absolutely believe that God would deal well with him in his own land? He ought to have had perfect confidence that God would do this, for God said He would. However, he has learned more than he had when he made his vow at Bethel. He had thought then he would prove fully worthy of whatever blessing God would give him. Now he confesses, “I am not worthy of the least of all the mercies and all the truth which You have shown Your servant (v. 10). At least he is giving up the self confidence that he had before expressed, though he has not yet learned to have total confidence in the living God.

But he has nowhere else to turn, and he earnestly entreats the Lord to deliver him from Esau, his brother (v. 11), for he admits he is afraid of Esau, that he might kill him and his wife and children. “For you said,” he adds, I will surely treat you well, and make your descendants as the sand of the sea” etc. He was virtually saying to God, “You said this, but now Esau might kill me, and what will happen to your promise?” Did he need to plead with God to keep His promise? He did make an error, however, in saying that God had told him he would make his seed as the sand of the sea. God had said this to Abraham (Gen. 22: 17), but to Jacob He had promised a seed “as the dust of the earth” (Gen. 28: 14)

After prayer Jacob goes back to his planning as to how he can protect himself from Esau (vv. 13-20). Of course he finds afterward that his planning was totally unnecessary. He sets apart 560 animals altogether as a present for Esau, apparently in about six droves with some distance between each. He gave the driver of the first drove instructions as to what to say to Esau when he met him. He expected Esau to inquire as to who the man was and to whom the animals belonged. In reply he was to tell Esau that they belonged to Esau's servant Jacob (why not Esau's brother?), and Jacob was giving them as a present to “my Lord Esau.” When Jacob knew that the Lord had told Rebekah ”the elder shall serve the younger” (Gen. 25: 23), it is sad to see him taking this place of unseemly subservience to Esau. Of course, because of his previous supplanting of Esau, he was moved by both conscience and fear.

Each succeeding driver was given similar instructions, for Jacob assumed that by this means he might appease any antipathy of Esau (v. 20). This is the natural conception of human beings, and they constantly use this method in seeking any proper relationship with God, as though God is going to be influenced by man's giving him presents of things that God has in the first place created! But God is not looking for gifts from men. Rather, He desires their hearts. The droves went on before Jacob, and he lodged that night in the camp (v. 21). However, he did send his two wives, his two female servants and his eleven sons over the brook together with his possessions (vv. 22-23).

Now God designed matters so that Jacob was left alone. It was time that Jacob was wrestled with, and a man wrestled with him until daybreak. No doubt this was the Lord Himself in bodily form, which required an unusual miracle. Certainly the Lord could have subdued Jacob immediately, yet the wrestling continued for hours. However, this was intended to be a significant lesson for Jacob, and for us. The Lord had actually been wrestling with Jacob all his previous life, and Jacob had not surrendered: he continued to struggle against God's dealings with him. How could he properly learn until he had yielded himself to God? His planning, then praying, then going back to his planning was only consistent with his previous character of self confidence rather than confidence in God. He was struggling, yet hardly realized his struggle was against God.

Finally, because Jacob continued to struggle, the Lord simply “touched the hollow of his thigh,” putting it out of joint (v. 25). He could have done this before, but had given Jacob opportunity to submit without any drastic action. Usually, however, we require some hard measures before we learn to truly submit ourselves to God.

Jacob was rendered unfit to wrestle any more, but he was still clinging to the Lord, who told him, “Let me go, for the day breaks.” The Lord could have easily left at once, but He gave opportunity to Jacob to say what he did, “I will not let You go unless you bless me” (v. 26). At least the faith of Jacob was real, though it was weak. He knew he needed the Lord's blessing, though he had acted inconsistently with a spirit of unquestioning faith and dependence on God.

The Lord then first requires Jacob to confess his name by natural birth. But Jacob (“the supplanter”) must have his name changed if he is to receive proper blessing from God. Only when the flesh is touched and shriveled does Jacob receive the name Israel (”a prince with God”). By nature he was Jacob, but by the grace of God he becomes Israel.

God said of Jacob that he would be named Israel because he had “struggled with God and with men, and have prevailed.” It certainly does not mean that he had defeated God in wrestling, for he actually prevailed only when he was crippled and therefore clung dependently to the Lord. This dependence on God would enable him to prevail with men too. This will prove true in the future day for the nation Israel also; and the same proves true for every believer today who has been brought down to a place of clinging dependently to the Lord. May we know this place well.

Jacob wanted to know the name of his adversary in wrestling, but he is only answered by the question, “Why is it that you ask about my name?” Jacob would not learn that name properly until he was in the place of God's name, that is, Bethel, “the house of God.” It is only in God's way that we really know God Himself (Ex. 33: 13). Jacob had begun the trip back to Bethel, but he was not there. Yet the Lord blessed him where he was (v. 29). But until he reached Bethel, he was not called “Israel” at all, for he did not learn quickly to act in the princely dignity becoming to that name. But we are all slow learners.

Jacob called the place “Peniel,” meaning “the face of God,” saying he had seen God face to face and his life was preserved (v. 30). What he understood by this we do not know, but whatever he saw of God was concealed by a human form. Still, he realized the Lord was involved in this encounter, and he would remember it.

As he passed over Peniel we are told “the sun rose upon him.” This is in designed contrast to Genesis 28: 11, when he had left Beersheba: “the sun was set.” The night of darkness in our lives passes only when the flesh has been crippled (or judged) and we learn to cling only to the Lord. The sun (typical of the Lord Jesus) rises on our vision in a living, practical way. But Jacob remains crippled (v. 31).

The children of Israel were impressed enough by this to take the outward action of abstaining from eating meat from the hollow of the thigh of the animals they slaughtered. But it was only outward. How little in all this history have they learned in spiritual reality to put the flesh in the place of self-judgment. Similarly, after being established in the land, they could go to Gilgal and ”multiply transgressions” (Amos 4: 4), rather than have the serious lesson of Gilgal impressed upon their souls, the lesson of the sharp knives of circumcision cutting off the flesh (Joshua 5: 2-9).

Genesis 33

THE BROTHERS MEET AGAIN (vv. 1-16)

Jacob's trepidation is not eased when he sees that Esau has passed by all the droves and is coming with his four hundred men to meet Jacob. He even divides his family at this time, putting the maids and their children first, then Leah and her children, followed by Rachel and Joseph, for whom he was plainly the most concerned (vv. 1-2).

Now he must meet Esau, and with a servility that is not becoming to a brother, he bows himself seven times to the ground (v. 3). Of course it was conscience and fear that made him do this, but Esau had no such attitude. He ran to meet his brother, embraced him and kissed him. Then both of them wept. Time had made a difference with Esau particularly. What a relief for Jacob! Indeed, family feuds should never be allowed to continue long without a reconciliation. Only an unusually hard heart could maintain bitter rancor against a brother for long years.

Esau then needs an introduction to Jacob's wives and children, and each in turn are presented in the order that Jacob had previously arranged. Actually, if he had more confidence in Esau, he would have presented Rachel and Joseph first, for they were most important to him (vv. 6-7). Then Esau asks the meaning of all the droves that he met. Jacob does not conceal the fact that this was not a gift given because of his love to his brother, but tells him honestly that he was giving them to him in order to find favor from Esau, — whom he calls “my lord” — virtually as a bribe to secure his good-will! (v. 8).

But even Esau was not looking for any such thing: he tells him that he has enough, therefore that Jacob should keep what belonged to him (v. 9).

Jacob insists that, since Esau's attitude was favorable toward him, he wants Esau to take his present. His words to Esau are far too flattering and exaggerated, when he says that seeing Esau was like seeing the face of God (v. 10.) If this meeting had been like his parting with Laban, he would not have spoken of Esau's face being like the face of God. But he urges Esau to accept his gift, and Esau does so (v. 11). Though we read of Jacob giving this large gift to Esau, we never read of his keeping his promise to give one tenth of his possessions to God!

Now that they have met on friendly terms, Esau proposes to Jacob that they travel together to Seir, Esau going before (v. 12), but Jacob replies, quite plausibly, that he and his large company could not keep pace with Esau's four hundred men. The flocks and herds with young must not be over driven, and his children also were young. Therefore he asks that Esau go on and that he (Jacob) would proceed at a slower pace to come to Esau's residence at Seir (vv. 13-14). Jacob continues to call Esau his “lord,” but he had no intention of obeying Esau's will that he should go to Seir, even though he told him he would do so. When Esau wants to leave some of his company with Jacob to accompany him to Seir, Jacob only responds that there was no need for this.

Why did Jacob not act in simplicity of faith? He could have simply told Esau the truth, that God had directed him to return to Bethel. Was he afraid that Esau might be “put out” by Jacob's not coming to visit with him at least? But would Esau not be more put out by Jacob's deceiving him as he did?

Perhaps one reason for Jacob's deceit was that he was not prepared to fully obey God at the time, for he did not continue to Bethel, but came as far as Succoth, where he built a house and made shelters for his flock and herds (v. 17). Rather than going to Bethel (God's house) he built a house for himself. This was only half-way obedience, and evidently it did not satisfy his own conscience, for he left all these buildings behind and journeyed to Shalem, a city of Shechem. Shalem means “peace,” and Jacob was not at peace at Succoth, but finds it apparently at Shalem. Shechem means “shoulder,” and implies that peace cannot be enjoyed apart from our taking responsibility on our shoulders. Here he does not build a house, but pitches his tent. At least he seems to realize that, in being away from Bethel, he should maintain pilgrim character.

Still, this was also only a half-way measure, and there he bought “a parcel of a field,” typical of “a part of the world,” not a large part, but nevertheless involving him in a compromise that brought some sad results, so that he actually paid far more for this than only his hundred pieces of silver. He erected there an altar, but it was not because of God's word he did so. God told him later to make an altar at Bethel. He names this one at Shalem “El-Elohe-Israel,” meaning “God, the God of Israel.” For it was still not God's honor primarily that he was seeking, but his own blessing. At Bethel his altar's name was “El Bethel,” “God of the house of God,” for then he finally learned that God's glory was more important than Jacob's blessing. God is the God of His own house, not merely the God of Israel.

Genesis 34

SHAMEFUL SIN IN JACOB'S HOUSE (vv. 1-31)

Jacob had been concerned about his own house: now he must learn through painful experience that when he puts his house first, he will find trouble and sorrow from his house. Understandably, Dinah the daughter of Leah did not want to be confined to her home, and went out to see the daughters of the land. But it was more than daughters she saw. She became sexually involved with a young man, son of the prince of that land. However, having been guilty of such an act of fornication, the young man did not then reject her, as many would do, but apparently genuinely loved her and spoke kindly to her (v. 3).

Then he appealed to his father Hamor, asking him to intercede with Jacob so that he might marry Dinah. Jacob had heard the news before Hamor came, but had said nothing, waiting till his sons returned from their employment in the field before speaking at all as to the shame of Shechem's sin with Dinah. The sons, when they came, were not only grieved, but very angry at Shechem. Did they not stop to think that the blame was not only Shechem's, but Dinah's also? For though this was sin, it was not rape.

Hamor came at this time to tell them that Shechem had real affection for Dinah and wanted to marry her. At the same time he invited them to remain in the land and have their families intermarry. No doubt to the mind of Hamor this was the honorable way to meet the question. Shechem adds to this that he is willing to pay any dowry that they might ask of him for Dinah (vv. 11-12).

But the sons of Jacob were far from honorable in the way they answered. No doubt Jacob did not suspect their motives at all, but it was with cruel deceit that they told Shechem and Hamor that only if all the males of the land would be circumcised could they consent to Hamor's suggestion, and in fact promised that if the men were circumcised, they will live together as one people, willing to intermarry with the natives there. If they would not agree to be circumcised, then the brothers say they will take Dinah with them and leave the country (vv. 14-17).

The terms of the pact proposed by Jacob's sons were fully agreeable to Hamor and Shechem, and Shechem specifically did not delay to be circumcised because of his love for Dinah. We are told he was more honorable than all the household of his father. The two of them then carried a message to the inhabitants of their city, to the effect that Jacob and his family were friendly toward them and would be glad to settle there and intermarry, but only on condition that all the men of the city should be circumcised as they were. All no doubt recognized that circumcision had a religious connotation and they would not be in the least suspicious of any ulterior design against them. Moreover, the wealth of Jacob's family would be a welcome addition to the area, making all to benefit by them (vv. 20-23). These were persuasive arguments, and found the men of the city fully agreeable, so that all them were circumcised.

Then the cruel treachery of Jacob's sons comes to the surface. Only Simeon and Levi are mentioned here, brothers of Dinah, though Reuben and Judah were also her brothers. The two however attack the unarmed city, killing every male while they were still sore from surgery. Of course this was totally unexpected and the men had no defense. No men were left either to organize any counter attack. Hamor and Shechem also, who had been considerate of Jacob's family, were killed. Dinah was taken from Shechem's house, and other women and children all taken captive, while the possessions of the inhabitants, including all their livestock, were taken as if they were the spoils of war (vv. 26-29).

This whole action was so cruelly unjust that we wonder that there was nothing whatever done in the way of retribution or correction. God has certainly exposed it in all its naked wickedness, and we know He could not approve of anything like this. Yet why was there no recompense? It seems the answer is simply that God does not always settle His accounts quickly: the wheels of His government grind slowly, but He misses nothing, and will in His own time take care of every detail of our ways. At least, as to Simeon, see Genesis 42: 24. The other brothers at the same time went through a traumatic ordeal. But the full end of the matter is in God's hands. This is consistent with God's ways always in regard to Israel the nation. He did not allow others at this time to attack Jacob, but He will deal with His people in His own time and way.

Jacob was shocked by the vicious action of his sons, and protested to them that they had given Jacob an odious reputation before the inhabitants of the land, and that he was exposed to the likelihood of being attacked himself and destroyed together with his household. Jacob's sons, however, only answered defiantly, “Should he deal with our sister as with a harlot?” This was not fair-mindedness, for Shechem had not actually dealt that way, and if he had, did that justify Simeon and Levi in their killing all the men of that city and plundering their houses? Their dealings with the city were far worse than was Shechem's sin.

Genesis 35

BETHEL AT LAST!

Jacob knew he could not remain at Shechem, though it took a humiliating experience in his own house to drive him away from there. God speaks to him in no uncertain terms. He is to arise and go to Bethel to dwell, and to make an altar there to the living God who had appeared to him before at that place when he was fleeing from Esau. Had he not found out by now that in his seeking the blessing of his own house he had only incurred trouble and sorrow? It is time therefore that he should give God's house and God's interests the first place. Though we ought to learn this lesson early in our Christian life, it seems that we only learn it through painful experience.

When God speaks in this way to Jacob, then Jacob's conscience also speaks. Jacob had allowed room in his own house for idols, but when he thinks of God's house, he knows that God will allow nothing of this kind there. Therefore he tells his household to get rid of these, to be clean and to change their garments (v. 2). There must be no idolatry, no uncleanness and no unsuited clothing in the house of God. These were negatives that must not be ignored, for he adds what was significantly positive, “let us arise and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went” (v. 3). He fully acknowledges how faithful God had been in keeping His promise, though as to his own vow to God on that occasion he is totally silent. It has taken him some time to learn that God is truly more faithful than Jacob was. But though we may be believers, we far too often fail in this matter too: we forget to give credit to God for being absolutely dependable in every detail of His ways with us, and we think too highly of our own faithfulness.

Jacob's household gives up their strange gods, which must have included the teraphim that Rachel had stolen from her father, for it is said, “all their strange gods.” We are not told when Jacob learned of these, but at least he knew it now. Added to this were their earrings; and all were hidden under the oak tree near Shechem (v. 4). This is typical of burying our idols beneath the cross of Christ. We too often merely decorate our ears instead of using them for their intended purpose, hearing the word of God.

Obeying God, they journey to Bethel. Of course other cities in the area of Shechem would know of the destruction caused by Jacob's sons, but only the restraining hand of God, implanting fear in their hearts, kept them from pursuing Jacob's company (v. 5).

They arrive at Bethel, which we are reminded was before called Luz, which means “separation,” because we must realize that the house of God has a place separated from the world and from all that has any suggestion of man's work. Here Jacob builds an altar, calling it “El-Bethel” (v. 7). At Shalem he called his altar “El-Elohe-Israel,” which is “God, the God of Israel.” How much less selfish and more objective is this name now, “God of the house of God.” We never have any proper focus in our lives until we come to this point, to realize that God's house and its interests are to claim the first place. Today of course we know that the house of God is “the church of the living God, the pillar and ground of the truth” (1 Tim. 3: 15). Do we have that vital, primary interest in and concern for the entire body of Christ, the Church?

There is a striking dispensational picture here also. Jacob and his company illustrate the returned remnant of Israel, brought back to God's place for them after long years of wandering. For this reason we are told in verse 8 that Deborah, Rebekah's nurse, died and was buried under an oak. Rebekah had been a type of the church, the bride of Isaac, type of Christ. Therefore, dispensationally the death of Deborah tells us that “the times of the Gentiles” are finished: the nursing of a heavenly hope comes to an end, for Israel's earthly hope has finally been achieved.

Here at Bethel God appears again to Jacob to bless him, reaffirming that though His servant's name was Jacob (which was not to be forgotten), yet that he was to be called Israel. It was in God's place for him that this name was to have its full significance, for it speaks of the dignity to which God had elevated him by grace, “a prince with God.” Though his name had been changed before (Gen. 32: 28), he had still only been spoken of as Jacob until coming to Bethel. In fact, even after this he is sometimes called Israel, but more often Jacob.

In this case God tells Jacob, not that He is the God of Abraham and Isaac, as He did in Genesis 28: 13, but “God Almighty” (v. 11). He had shown His sovereign might in keeping His promise to greatly bless Jacob and bring him back to the land. Now that power is to be manifested also in His multiplying the descendants of Jacob, making him into a nation and a company of nations, decreeing also that kings would come from Jacob. His promise in Genesis 28: 13-15 had been absolute, with no conditions attached: this promise similarly is unconditional, but adds what is said of “a nation and a company of nations” and kings.

But though Jacob had been absent from the land for many years, yet as to this God reaffirms His promise that the land is to be given to Jacob and his descendants (v. 12). This does not change in spite of the various occasions when the nation has been scattered away from their land and other people have taken temporary possession. God's covenant cannot fail.

The Lord's appearing to Jacob on this occasion is evidently a picture of the revelation of the Lord Jesus to Israel in order to establish His kingdom after the tribulation. He will speak peace to His people and greatly comfort their hearts. Then after establishing peace on earth, He will return on High, as is pictured in verse 13, “God went up from him in the place where He talked with him.” This occasion is directly spoken of in Psalm 47: 5: “God is gone up with a shout, the Lord with the sound of a trumpet.”

Then Jacob sets up his third pillar, which is his second at Bethel. His first had been one of confidence in the flesh (Gen. 28: 18-22); his second was the pillar of broken confidence (Gen. 31: 45), signifying the untrustworthiness of the flesh. This third is the pillar of confidence in God. For this time he makes no vow, but pours a drink offering and oil on the pillar, significant of his unfeigned appreciation of the faithfulness and grace of God. He names the place “Bethel” again. He had named the place before, but his naming it the second time no doubt indicates that the significance of this name has become vital and real to him. He has learned to love the habitation of God's house.

THE DEATH OF RACHEL (vv. 16-22)

Since Jacob had reached Bethel, this becomes a starting point of a journey of a different kind, just as the path of a believer today becomes different when he comes to rightly appreciate the truth of the house of God. There are trials still, but looked at now from a viewpoint of calm submission, rather than fleshly scheming as to how to meet them. Jacob journeys (v. 16), and when near to Ephrath (meaning “fruitfulness”), Rachel travailed in giving birth. It was a particularly hard birth, but the midwife sought to comfort her by the assurance that she was bearing a second son, as she had been confident she would (Gen. 30: 24).

She called his name Ben-oni, meaning “son of my sorrow,” but in doing so she was taken away in death. Jacob however gave him a totally different name, Benjamin, meaning “son of my right hand.”

In this history there is vitally important instruction for us. Rachel had been the foremost desire of Jacob's eyes, her name meaning “sheep.” We have seen that this is typical of what a believer often considers most important, a desired state of soul that is fully submissive and attractive, that will tend to make a believer satisfied with himself. Jacob struggled along these lines for years, but such an object has no power in it to enable Jacob to reach it. His eyes were in the wrong direction. After coming to God's house he must realize that God, not Jacob's spiritual experience, is the only Object in whom there is both satisfaction and power. Therefore, Rachel dies, that is typically, Jacob gives up his strong desires; but Rachel is replaced by Benjamin, a type of Christ as “the Man of God's right hand.” Only when the Lord Jesus, exalted now at the right hand of God, becomes the true Object of our hearts, do we give up the useless ambition to improve ourselves morally and spiritually.

Yet when we cease struggling to achieve high spiritual goals in a state of lovely submission, and instead become unfeigned admirers of Christ, it is then that, without struggling, our hearts are brought spontaneously to submit gladly to His sovereign will. What we sought to achieve by the energy of our own wills, is found only in our turning from such self-occupation, judging ourselves and seeing all beauty and perfection in the Lord Jesus. What rest this brings! and what joy!

Jacob set a pillar on her grave, which is the pillar of Rachel's grave to this day.” Genesis 35: 20 All of this is the lesson of Galatians 2: 20: “I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave Himself for me.”

Rachel died and was buried “on the way to Ephrath” (v. 19). Her burial was a necessary step on the way to Jacob's reaching a state of fruitfulness, of which Ephrath speaks. This is also called Bethlehem, “the house of bread.” Now Jacob sets up his fourth pillar on Rachel's grave. We have seen that his third pillar was that of simple confidence in God alone. The fourth rightly follows, being the pillar of the burial of earthly ambition or desire. Jacob's four pillars are therefore seen to be important milestones in God's dealings with him. Because God's house, God's interests, find the first place in his life, then he is content to bury all that he was or sought “in the flesh.”

He journeys further, still with his tent, but called Israel, toward Edar, meaning “a flock” (v. 21). The character of the church as the house of God is seen in Bethel, and this emphasizes God's own presence as dwelling with His people. The flock, on the other hand, speaks of the church as a dependent company, constantly in need of care (Acts 20: 28). When once we have learned the sweetness of God's presence in His house, then in practical, daily character we are fitted to have part with the saints in seeking their encouragement by shepherding and feeding them.

In this area the sad sin of Reuben is recorded in violating his father's concubine. As to this we are told only, “Israel heard of it.” He makes no angry response, for he has learned to submit himself to God, though we know from Genesis 49: 3-4 that he felt it keenly. Reuben was, as Jacob says, “the beginning of my strength.” Now he is to witness in his firstborn the unstable, untrustworthy character of the flesh, just as it surfaced in Jacob himself, though in a different way.

THE TWELVE SONS OF JACOB (vv. 23-26)

We are then told the names of the sons of Jacob (vv. 22-26) — not called Israel in this case, for his sons are to be known simply as of the same sin-infected stock as their father. In spite of this inherited sinful nature, God had ordained that the twelve tribes of the nation Israel were to come from these twelve men. They were not chosen because they were any better than others, but only as a sample of all mankind, an object lesson to teach us all, not only what is our actual sinful condition, but our need of a Savior. No doubt each one of these brothers pictures a distinct feature of the ruin of mankind, and also of God's grace in providing salvation, as Genesis 49: 2-27 indicates.

THE DEATH OF ISAAC (vv. 27-29)

The delay has been long, but at last Jacob returns to his father at Hebron. Nothing is said of his mother: she had evidently died before this time. Isaac's eyes had become dim long before, at which time Rebekah seemed strong and energetic, but he outlived her. Esau was not near him either, and we have no idea how he was cared for in his old age.

Many years intervene after this before Isaac died at the age of 180 years. Jacob and Esau were 120 years of age at this time. for they were born when Isaac was 60 (Gen. 25: 16). Ten years after Isaac's death Jacob was presented before Pharaoh at age 130 (Gen. 47: 9). But Joseph had been sold into Egypt at age 17 and was exalted as Ruler over Egypt 13 years later at age 30 (Gen. 37: 1; Gen. 41: 46). Following this there were seven years of plenty in Egypt and some years of famine. It seems therefore that Isaac must have died at about the time that Joseph was exalted in Egypt.

Esau and Jacob were both present for Isaac's funeral. Therefore Jacob must have sent word to Esau at the time, so that Esau could come. Nothing is said of whether Jacob was embarrassed to meet Esau again after having deceived him when agreeing to go to Esau's home (Gen. 33: 12-17). But at least it is good that the brothers met face to face again. The wisdom of God arranges matters of this kind.

Genesis 36

THE FAMILY OF ESAU (vv. 1-18)

This chapter deals with the generations of Esau. Verse 6 tells us that he took his wives, family, and all his possessions, leaving the land of Canaan, going “from the face of his brother Jacob.” The man “after the flesh” cannot dwell together with the one who is chosen by God. Yet Esau (Edom) prospers and develops greatly in a material way, his sons becoming “dukes” (vv. 15-43) before Jacob's family attain such honor (except for Joseph in Egypt). We must remember that Joseph did not exalt himself, but was exalted by Pharaoh; but Esau's family illustrates the common history of the flesh always exalting itself. The long list of names therefore is intended to impress on us the fact that God has taken full account of the flesh and all its activities, finding it only vanity.

Genesis 37

JOSEPH AND HIS BRETHREN (vv. 1-11)

How significant is the truth of verse 1: “Jacob lived in the land where his father sojourned, in the land of Canaan.” It had taken him some years to finally settle there, but even though dwelling, he was still really only a sojourner (Heb. 11: 9). He did not remain indefinitely, but later went down to Egypt, where he died (Gen. 46: 5-6; Gen. 49: 33).

We have seen in Genesis 36 a long list of the generations of Esau, but a great contrast faces us in Genesis 37, where we read of the generations of Jacob. Remarkably, his generations center simply in Joseph (v. 2): there is no list of names. The answer to this is simply that the true genealogy of the line of faith centers in the person of the Lord Jesus, of whom Joseph is a type. Working together with his half-brothers in feeding Jacob's flocks, he brought to his father the report of their bad practices. If these things were of a serious nature, it may have been necessary for Joseph to do this, but scripture does not say one way or the other. On the other hand, we know that the Lord Jesus was always right in communing with His Father about the evils of His brethren according to the flesh.

Verse 3 tells us that Jacob loved Joseph more than all his other sons. This was Jacob's failure, for love in a family should be thoroughly impartial and concerned about the true welfare of every child. However, above all this, we are reminded in this history that God's love for His Son is necessarily unique. The garment of many colors Jacob made for Joseph (v. 3) is typical of the many features of the glories of the Lord Jesus, for indeed all the colors of the rainbow are involved in giving us some little picture of the attributes of this blessed person in His very nature as the eternal God.

However, the love of Jacob for Joseph drew out the bitter animosity of his brothers. Jacob was to blame for this, or course, not Joseph, but the same thing has happened in many families. In the case of the Lord Jesus, Israel hated both Him and His Father (John 15:24), nor did they have the slightest excuse for this, as Jacob's brethren might have had for hating Joseph.

We read now of two dreams manifestly sent by God to Joseph, who told them to his brothers, only thereby increasing their hatred toward him. We may question, was it morally appropriate that Joseph should tell them his dreams? But it is clear that God overruled this in His sovereign wisdom, and we are reminded that the Lord Jesus told the Pharisees, “I tell you, hereafter you shall see the Son of Man sitting at the right hand of power, and coming in the clouds of heaven “ (Matt. 26: 64).

In Joseph's first dream he tells his brothers that he and they were binding sheaves of grain in the field: his sheaf arose and stood erect, and those of his brothers all bowed down to his sheaf (v. 7). Joseph did not likely understand that God designed the dream as prophetic of the fact that Joseph's brothers would yet bow to his authority, as Genesis 42: 6 tells us they did. Of course, the most vital lesson here is that all Israel will yet bow to the Lord Jesus, whom they have despised and hated. At the time Joseph's brothers considered it ridiculous that he would ever have dominion over them (v. 8).

The second dream seems to have awakened thoughts of questioning in his brothers' minds. When he told them and also told his father that he dreamed that the sun and moon and eleven stars bowed down to him, his father rebuked him, evidently feeling it was pride on Joseph's part that occasioned the dream, for he realized that the implication was plain that both he and Rachel and his eleven children would bow down to Joseph,. But his brothers envied him. Did this not indicate that they were apprehensive that Joseph would have such a place of authority? We know too that it was not only unbelief on the part of the Jewish leaders that moved their rejection of Christ, but envy (Matt. 27: 18).

JOSEPH, SENT BY HIS FATHER, BUT REJECTED (vv. 12-36)

Joseph's brothers had gone to Shechem to feed their father's flock. Shechem means “shoulder,” and speaks of assuming responsibility, which Israel did under law. So the Lord Jesus, sent by the Father, came to the place where Israel was responsible to be, under the law God had given them. Joseph was sent “from the valley of Hebron” (v. 14). Hebron means “communion,” reminding us that the Father sent His Son from the place of intimate communion, which had been the portion of the Father and the Son from all the past eternity.

Joseph did not find his brothers at Shechem, however, just as the Lord Jesus did not find Israel in the place of obedience to the law of God. A man found Joseph wandering in the field and asked what he was looking for (v. 15). Then the man was able to tell him that he had heard his brothers proposing to go to Dothan (v. 17). This holds a most instructive lesson for us. Dothan means “their decree.” Just as Joseph thus found his brothers at Dothan, so the Lord Jesus found Israel in a place of their own decrees and traditions, rather than in the place of subjection to the law of God. He told the Pharisees and scribes, “You have made the commandment of God of no effect by your tradition. Hypocrites, Well did Isaiah prophesy about you, saying, These people draw near to me with their lips, but their heart is far from me. And in vain do they worship me, teaching as doctrines the commandments of men” (Matt. 15: 6-9).

When Joseph was still some distance from his brothers they saw him coming and plotted against him to put him to death (vv. 19-20). Herod, from the time of the birth of the Lord Jesus, was determined to kill Him) Matt. 2: 13-16). However, at this time God's sovereign protection was evident, for Reuben, the oldest of the brothers, had some sense of responsibility for a younger brother and was able to influence them not to kill him. Similarly, though the Jews sought often to kill the Lord Jesus, they could not do so until the time God Himself had appointed. In the meantime their fear of consequences restrained them (Matt. 21: 45-46).

Reuben suggested simply putting Joseph into a pit from which he could not escape, intending himself to afterward liberate Joseph so that he could return to his father (v. 22). He evidently felt that, being the oldest, he would be answerable to his father for what the brothers did, for evil does not generally continue long without being discovered.

They likely took pleasure in stripping Joseph of his coat of many colors, on account of their jealousy toward him because of his father's favoritism (v. 13). All of this reminds us of men taking the garments of the Lord Jesus and casting lots for them at the time of His crucifixion (Matt. 27: 35). Then also, just as Joseph's brothers coolly sat down to eat, so we are told of those who crucified the Lord, “sitting down they watched Him there” (Matt. 27: 36).

But an unexpected opportunity arises, of which the brothers take selfish advantage. When a company of Ishmaelite traders appear, traveling toward Egypt, Judah is not slow to recognize an ideal way of getting rid of Joseph and at the same time gaining some monetary profit. He therefore indicates to his brothers that if they killed Joseph and tried to conceal the fact, they would make no profit from this, but in selling him as a slave to the Ishmaelites they would realize a profit as well as having no problem as to how to dispose of a dead body. He also appeals to their sense of some loyalty to their family relationship. Joseph was their brother (v. 27). He seems to have a conscience against killing his brother, but no conscience against selling him as a slave!

The brothers sold Joseph for 20 pieces of silver. There are two points here that compare with Israel's rejection of Christ. He was sold for 30 pieces of silver, and also the Jews delivered Him into the hands of Gentiles. Joseph is taken down to Egypt.

Reuben evidently was not present when the brothers sold Joseph, and in his returning to the pit he is shocked to find him gone (v. 29). His question to his brothers, “and I, where shall I go?” shows his fear of being held accountable. Did he perhaps think that Joseph had escaped and returned to report the whole matter to his father?

Of course the brothers would have to tell Reuben of their selling Joseph. Now they devised the plot of dipping Joseph's coat in the blood of a goat, and bringing it to Jacob, saying they had found it (v. 32). Thus they were guilty of cruel hatred both toward their brother and toward their father. They ask their father to examine the coat, to make sure it was Joseph's. Of course, in recognizing it he surmised that a wild animal had killed and eaten his son. Apparently it did not occur to him to ask them if they found bones in the vicinity or other articles of clothing. For a wild animal would not be so careful as to hide everything else and leave only a bloodstained coat.

Jacob was crushed to the point of deepest depression. This son was one in whom he had found greatest comfort. Now he is certain that Joseph has been killed. His mourning continued for his son over a long period of time, and though all his sons and his daughters sought to comfort him, he did not respond to this. Of course the comforting of his sons would be hypocritical, and we may be sure that Jacob's intense sorrow made their consciences more perturbed. He tells them that the agony of his mourning will not be relieved before he goes “down to Sheol,” the unseen state of soul and spirit when death takes place.

In the meanwhile the Midianites, taking Joseph to Egypt, sold him as a slave to the captain of Pharaoh's bodyguard, named Potiphar. Nothing is said here of how intensely Joseph felt the trauma of his ordeal. but we learn something of this in his brothers' later words to one another, “we saw the distress of his soul when he pleaded with us, yet we would not listen” (Gen. 42: 21). Now taken to a far distant country and made a slave at the tender age of 17, how many must have been the hours of his painful agony!

Genesis 38

JUDAH'S HISTORY OF SHAME (vv. 1-30)

The story of Joseph is interrupted in this chapter to expose the shamefulness of an important part of Judah's history. We have seen that Judah took the lead in selling Joseph as a slave. In fact, in every relationship of Judah his shame and dishonor is evident. He sold his brother, he deceived his father, he married a Canaanite wife, he had both his sons killed by the Lord for wickedness, he deceived his daughter-in-law when promising his son Shelah to her, then had two sons by the same daughter-in-law (unwittingly).

He pictures the tribe of Judah, which has had a deeply painful history over the ages, so that it will require the powerful work of the Holy Spirit in conjunction with the manifestation of the Lord Jesus in glory, to break down Judah's proud arrogance (Zech. 12: 7-14), just as we see Judah personally broken down when having to face Joseph in Genesis 44: 18-44. In verse 1 Judah is seen leaving his brothers. The history of his brothers is not considered here, for Israel's long history has really been represented in the history of Judah since the ten tribes were separated from Judah and Benjamin. Judah's marriage to a Canaanite wife (v.2) symbolizes the nation's illicit commerce with Gentile business. For Canaan means “a trafficker,” a principle contrary to true Christian character, but Israel has exchanged any spiritual values she had for the legal principle of trading or trafficking in the world's markets. Shuah's name means “riches,” which the Jewish nation has sought as an object for centuries.

Three sons were born to Shuah, the first one killed by the Lord because of wickedness (v. 7). The second, Onan, agreed to take the widow of Er as his wife in order to have a child that would be officially his brother's. But he did not complete his contract honorably, and the Lord considered this serious enough to kill him also (vv. 8-10). The reason was his absolute selfishness, for the child would not be officially his (though actually so). These two cases illustrate the degrading history of the tribe of Judah. Shelah, the youngest son, is said to possibly mean “sprout,” and indicates at least a preserved remnant that promises a miraculous revival for the nation Israel.

Judah promised Tamar that when Shelah was grown (for as yet he was only young), then she could marry him, meanwhile asking her to remain as a widow in her father's house. But we shall see that Judah failed to keep his promise, just as the tribe of Judah has constantly done.

Eventually Judah's wife Shuah died, for “riches (the meaning of her name) take themselves wings; they fly away” (Prov. 23: 5). Judah was not driven to the feet of the Lord by this, but turned to the company of one whom he thought was a prostitute. He had promised to give his youngest son Shelah to Tamar, but had not kept his promise. She therefore took matters into her own hands and deceitfully posed as a prostitute to seduce Judah (vv. 13-15). When he promised to send her a kid as payment for his fornication, she demanded some security, and he gave her three things that were unmistakably his property (v. 18). From this one occasion she conceived a child.

Immediately she left the area and changed her clothes, resuming her widowhood state. Of course when Judah sent the kid, expecting to retrieve the pledge he had left, the messenger was not only unable to find the prostitute, but was told that no prostitute had even been in that place.

Tamar's plan worked as she had desired, and three months later Judah was told that she was pregnant through prostitution (v. 24). He had no hesitation in condemning her, and passed sentence that she should be burned to death. Evidently he never even thought of the man who was involved in the case. Judah could sin without any question being raised, but he considered that for the very same sin Tamar must be killed!

Then Tamar exposed him, sending to him the three items of security he had given her, telling him she was pregnant by the owner of these things (v. 25). Judah at least gave her credit for being more righteous than he (v. 26), though rather, he was more guilty than Tamar, for righteousness was not involved in the matter at all.

Tamar gave birth to twins, one beginning to come first, but superseded by the other (vv. 27-29). This is another lesson of the first being last and the last first, as in the case of Esau and Jacob, and many others.

However, out of this shameful history it is amazing to think that God has seen fit to bring about marvelous blessing. For Judah, Tamar and Pharez are recorded as in the genealogy of the Lord Jesus in Matthew 1: 3. In fact, Tamar is one of only four women mentioned in that genealogy, — Tamar, Rahab, Ruth and “her who had been the wife of Uriah” (Matt. 1: 3-6). But this is intended to impress upon us the marvel of the pure grace of God in reaching guilty sinners in the gift of His holy, sinless Son!

There was no continued relationship between Judah and Tamar, and we have no record either of Tamar's subsequent history.

Genesis 39

JOSEPH — FAITHFUL AND TRUSTED THOUGH A SLAVE (vv. 1-6)

How good it is to turn from Judah's sordid history to consider Joseph's history of faithful devotedness to the Lord! The deepest blessing for us in this is of course in the fact of the refreshing way in which Joseph is a type of the Lord Jesus. Just as Joseph learns through suffering, so the Lord Jesus “learned obedience by the things which He suffered” (Heb. 5: 8).

Joseph was sold in Egypt to Potiphar, the captain of Pharaoh's bodyguard. But the Lord was with him (v. 2). He had suffered unrighteously, losing every connection with relatives and friends, and the Lord delights to encourage the lonely and deprived. The result was that he was faithful and dependable in his work, prospering in it, though he was a slave. For this reason Potiphar put him in charge of the work of his entire house, and everything prospered under his direction. This included too the work carried out in the fields of Potiphar (v. 5), so that he was no doubt over many other servants

This faithful, dependable character reminds us of the far more devoted life of the Lord Jesus in His proving Himself through lowly obedience to be fitted for the highest honor of His being entrusted by God to rule over all creation.

JOSEPH FALSELY ACCUSED AND IMPRISONED (vv. 7-20)

But Joseph must learn that further suffering must take place in view of his being eventually promoted to a higher honor than he would have before imagined. If God is to exalt anyone, it must be through suffering. Those who humble themselves to bear the suffering will be exalted, while those who seek to exalt themselves will find themselves abased.

Satan's instrument in this wicked attack was Potiphar's wife. She sought a number of times to seduce Joseph to commit adultery with her (vv. 7-14), but he steadfastly refused, telling her that his master had trusted him with great responsibility in his house. He was not going to prove false to that trust by violating the marriage between his master and his wife. By doing so, he tells her he would be committing great wickedness, and sinning against the Lord.

When Potiphar's wife continued urging Joseph to commit adultery with her, what could he do but firmly refuse? If he reported it to Potiphar, she would accuse him of lying, and probably say that Joseph had tried to seduce her. Finally, when no-one else was present and Joseph had to go into the house to take care of work responsibilities, she caught him by his garment and demanded again that he commit adultery with her. He pulled away, anxious to get far from her, but she held on to his garment while he left the house (vv. 11-12).

She then saw an opportunity of getting revenge on Joseph because he would not join her in evil. She called out for other men, no doubt servants of the household, and told them Joseph had come in with the object of raping her. She said she cried out, and he left without his garment. Thus, from the very time of the incident, she had witness against Joseph that seemed conclusive. When Potiphar came home she told him the same false story, having Joseph's garment there as apparent proof of her evil accusation (vv. 16-18).

Of course Joseph was helpless to do anything. His word, the word of a slave, would mean nothing to Potiphar in comparison to the word of his wife. He was understandably angry with Joseph, and not only demoted him from his high position in Potiphar's house, but put him in prison with others who were evidently mostly political prisoners of Pharaoh (v. 20).

JOSEPH BLESSED BY GOD IN PRISON (vv. 21-23).

But again, as in verse 2, we are told, “the Lord was with Joseph.” How good it is that everyone who suffers for righteousness' sake will have the gracious sympathy of the Lord, and He will not give him up to self-pity and depression. The chief jailer of course observed that Joseph was an honorable man, not a common criminal, and he soon entrusted Joseph with unusual responsibilities for a prisoner. He could see that Joseph was well able to keep things in order even among the other prisoners, and willingly left to Joseph the responsibilities that were normally those of the jailer himself. Again we are told that the Lord was with Joseph and whatever he did the Lord made to prosper (vv. 22-23). It may seem strange that this could be true of a prisoner, but it does indicate that Joseph was not of a negative character, but positive and faithful.

Genesis 40

JOSEPH, INTERPRETER OF DREAMS (vv. 1-23)

Two men are seen now to be committed to Joseph's care in the prison, the cupbearer and the baker of Pharaoh, king of Egypt. It is not told us for what offenses they were imprisoned, but they had incurred Pharaoh's anger and this was enough (v. 2). The captain of the bodyguard committed them to Joseph. We may wonder if this captain was Potiphar, who is said in Genesis 39:1 to have this position, but it is possible there was more than one captain.

After some time in the prison both the cupbearer and the baker were given a dream, each one different, but on the same night. The dreams were evidently strongly impressed on their minds, and in the morning Joseph observed that they were worried (v. 6). In kindly questioning them, he draws from them the fact of their having dreams without any means of having them interpreted (v. 8).

Joseph did not profess to be an expert in interpreting dreams, but rather told them, “Do not interpretations belong to God?” In this statement he was indicating that to have any answer they must depend on God Himself to reveal it. But he asks them to tell him their dreams.

The cupbearer's dream was that of a vine having three branches, which in the dream budded, blossomed and brought forth grapes. With Pharaoh's cup in his hand, the cupbearer squeezed the juice from the grapes into the cup and gave it into Pharaoh's hand (vv. 9-12).

Joseph, in communion with the mind of God, had no difficulty in interpreting this dream. “The three branches are three days,” he says (v. 12), and within three days Pharaoh would “lift up his head,” that is, bring him into public view, and restore him to his office of cupbearer.

There is striking spiritual significance in this dream. The three days remind us of the death and resurrection of the Lord Jesus. The juice of the grapes signifies the shedding of His blood, He enduring the suffering of the figurative winepress and His blood being shed as the only means of forgiveness of sins. Therefore, as depending on the value of the blood of Christ, the offending sinner is liberated from his guilt and bondage. The cupbearer then pictures the sinner saved by virtue of the shedding of the blood of Christ.

No wonder Joseph then requested of the cupbearer, “Think on me when it shall be well with thee.” This surely speaks to the believer's heart today as being the request of the Lord Jesus. Since He has so greatly blessed us, it is only right that we should show some thankful response.

Joseph desired the cupbearer to speak to Pharaoh on his behalf, appealing to the fact that he had been kidnapped from the land of the Hebrews, then was unjustly accused and put in prison (vv. 14-15). It was true enough that there was no cause in Joseph for his being so treated, but how much more this is true of the Lord Jesus, who was totally sinless in every way, yet subjected to far worse treatment than was given Joseph.

The baker, when he heard Joseph's interpretation, expected a favorable interpretation of his dream also. He tells Joseph that in his dream he had three baskets on his head and in the top basket were all kinds of bakery goods for Pharaoh, and the birds were eating out of the basket. Joseph's interpretation is however totally in contrast to that of the cupbearer's dream. “The three baskets are three days; within three days Pharaoh will lift up your head from you and will hang you on

The significance of this is most important too. The three days would still remind us of the death and resurrection of the Lord Jesus, for while this is great blessing to the believer (1 Thess. 4: 14), it is just as surely the condemnation of the unbeliever (Acts 17: 31). We have seen that the juice of the grapes is typical of the blood of Christ. It was given into the hand of the king. God is delighted with the value of the blood of His Son, and on this basis alone He forgives sin. But the bakery goods were the work of the baker's hands. They were intended for Pharaoh, just as men intend to please God by their good works, not realizing that these things can never take away the sins they have committed. God can certainly not accept men's works as a substitute for the work of His own Son in bearing the agony of terrible judgment on Calvary. The bakery goods were intended for Pharaoh, just as men think God will accept their works as payment for their sins, but they did not reach Pharaoh's table: the birds ate them. The birds of the air are typical of the Satanic activity of evil spirits, who love to deceive people by flattery of their so-called good works (Matt. 13: 4 and 19). It is Satan who gains from this, not God.

Joseph's interpretation of the dreams was proven fully true when the third day arrived. Being Pharaoh's birthday, he made a feast for his servants. Both the cupbearer and the baker were brought forth to public view, but for contrary reasons (v. 20). The chief cupbearer was restored to his former capacity, while the baker was hanged (vv. 21-22). What influenced Pharaoh in these matters is not mentioned, but the evidence of God's presence with Joseph was unmistakable. But the cupbearer's heart was apparently not drawn to God in thankfulness. Rather than speaking well to Pharaoh about Joseph, he forgot him! May the Lord preserve us from being like him. For we who are believers have incomparably more for which to remember the Lord Jesus than the cupbearer had for remembering Joseph. He has not only foretold our deliverance, but has Himself delivered us from all our sins and our bondage by means of the great sacrifice of Himself. Believers may too easily allow this to become almost forgotten as to any practical realization of it; and there is real reason for the Lord's instituting the Lord's supper with the words, “This do in remembrance of Me” (Luke 22: 19).

Genesis 41

DREAMS SENT BY GOD TO PHARAOH (vv. 1-8)

Joseph remained in prison two full years longer, a further time of learning in humiliation the practical lesson of self-discipline. But he was under God's eye, and at the right time God sent two dreams to Pharaoh of such a character that he was greatly stirred by them. No doubt he had had many other dreams, but these were so outstanding that he could not ignore them.

In the first dream seven cows came up out of the Nile river, beautiful and well nourished, and were feeding in the meadow. Then seven other cows came up unnourished and ugly, and these ate up the well nourished cows (v. 4). The second dream did not come until he had wakened and then went to sleep again. Then he saw seven ears of grain come on a single stalk, plump and good. Following them were seven other ears thin and scorched by the east wind; and the bad ears swallowed up the good ones (vv. 5-7).

There was such a similarity in the dreams that Pharaoh knew they were intended to convey some meaning. In the morning he was troubled because of them. He therefore called the magicians and wise men of Egypt, but none of them could suggest any interpretation of the dream (v. 8).

JOSEPH INTERPRETS THE DREAMS (vv. 9-32)

Only then did the cupbearer wake up to the realization of his own indifference to Joseph. He told Pharaoh that while he was in prison he and the chief baker had had dreams that distressed them until a young man in the prison, a Hebrew, had interpreted their dreams, and his interpretation proved perfectly correct in each case (vv. 9-13).

In this history of the imprisonment of Joseph and the butler and the baker, God was working graciously behind the scenes to both bring Joseph out of prison and to exalt him in a way that would have naturally been unthinkable for a Hebrew. Pharaoh sent for Joseph immediately, and he came shaved and with a change of clothing. Nothing was said about the reason for which he was put in prison. So far as the record goes, he was never cleared of the charge that was falsely brought against him. He evidently left this in the hand of God, who knows how to care for His servant's reputation.

`Pharaoh then told Joseph that he had been unable to find anyone who could interpret a dream for him, but has heard that Joseph is able to do this (v. 15). Joseph fully disclaims any personal ability or gift for this, telling Pharaoh rather that it is God only who can give the answer, but indicating also that God would give him an answer of peace. This simple confidence in God was the secret of Joseph's receiving such revelations from Him.

Pharaoh then tells Joseph his dreams, adding to what we have read in verses 2-7 the interesting fact that after the seven thin, ugly cows had eaten the seven well nourished ones, the thin ones remained just as thin as before (v. 21).

Without hesitation Joseph interpreted the dream for Pharaoh, saying, “The dream of Pharaoh is one,” that is, the second dream was simply a confirmation of the first. God was showing Pharaoh beforehand what He was going to do in Egypt. The seven cows signified seven years, and the seven good ears of grain signified seven years. Similarly, the seven ugly cows and the seven parched ears of grain each signified seven years (vv. 26-27). God had chosen to reveal to an Egyptian king what He purposed to do. The well fed cows and the good ears of grain indicated that there would be seven years of abundant produce through all the land of Egypt, while the lean cows and the thin ears of grain were prophetic of seven years of famine to follow. Then because of the severity of the famine the good years would be forgotten as though eaten up by the bad years with no helpful result (vv. 28-31). God does such things as this with the object of awakening people to realize that their blessing does not depend on circumstances, but on the God who brings about every circumstance.

The fact that the second dream was a confirmation of the first indicated that the matter was fully established by God and that He would quickly accomplish His purpose.

JOSEPH'S ADVICE AND HIS EXALTATION BY PHARAOH (vv. 33-45)

Joseph then gave Pharaoh some sound advice as to how to prepare for the future. He must appoint a wise, dependable man to manage the great work of gathering produce into storehouses throughout the land of Egypt. This would require many to help. During the seven years of plenty, they would require only one-fifth of the produce of the land to be kept for the future (vv. 33-36). The abundance of the first seven years must have been great. Often when people are greatly blessed they do not consider wisely what the future may hold. After they have squandered the large amount the Lord has given them, they find that the lean years come unexpectedly and they are not prepared. Similarly, when a nation has lived lavishly it is likely that a recession will strike and the whole atmosphere is filled with bitter complaining. Through such things God speaks loudly to men.

The interpretation of the dream was so simple and appropriate that Pharaoh had no difficulty in believing Joseph and therefore in approving of his advice. But not only this, he realized that Joseph was the very man who was qualified for the great work of supervising the storing of Egypt's produce. It was evident to him that the Spirit of God was in Joseph, and since God had revealed the interpretation of the dream to him, then there was no-one so discerning and wise as he (vv. 37-39). 1 Corinthians 2: 15 tells us, “he who is spiritual judges all things,” that is, he judges in the sense of discerning. Not only does he discern spiritual things, but he discerns rightly temporal matters better than any unbeliever does, simply because God is the Creator of material things just as well as things that are spiritual.

Thus God used the imprisonment of Joseph as a step toward a far higher dignity than he had enjoyed in the house of Potiphar. He is set over the house of Pharaoh. By Joseph's word all the people of Egypt were to be ruled. Pharaoh would of course not give his throne to Joseph, but would depend on Joseph to be the administrator of all his affairs. The dignity of Pharaoh's position remained, but he gave authority into Joseph's hand (v. 40). There is an analogy here. God remains always in the dignity of eternal glory, yet He has given His beloved Son the place of supreme authority over His creation.

Announcing Joseph as Ruler, Pharaoh even gave him his own ring, clothed him with fine linen and put a gold chain around his neck (v. 42). In all of this Joseph is typical of the Lord Jesus exalted to the right hand of God. The ring, having no end, speaks of His eternal identification with God, the fine linen reminding us of the perfect purity of His Manhood (Rev. 19: 8). The golden chain pictures His unity with the Father in His Godhead glory.

Then Pharaoh gives Joseph the honor of riding in his second chariot and having heralds calling on the people to “bow the knee” (v. 43). This surely reminds us of Philippians 2: 9-10, “Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow.”

“Pharaoh also said to Joseph, 'I am Pharaoh, and without your consent no man may lift up his hand or foot in all the land of Egypt.'” This was an imperial decree, just as God has decreed by the honor of His own name that without Christ there is no true work (the hand) or walk (the foot) in all the world.

Pharaoh gave Joseph the name of Zaphnaph-paaneah, which means in Coptic language “revealer of secrets,” but in Egyptian, “Savior of the world” (v. 45). Both are appropriate as applying to Christ, for He has revealed the Father and the Father's counsels, and by virtue of His great sacrifice on Calvary He is indeed the Savior of the world. As to the wife Joseph was given, Asenath, we are told almost nothing, except that she was a daughter of Potiphera, priest of On. But she is typical of the church, a Gentile bride, being united to the Lord Jesus at a time when He has been rejected by Israel.

JOSEPH STORING FOOD FOR SEVEN YEARS (vv. 46-57)

At this time we are told Joseph's age was 30 years (v. 46), the same as that of the Lord Jesus when He began His public ministry (Luke 3:23). Thus his combined time as a slave and in prison was 13 years. Now he goes out throughout all the land of Egypt, to supervise the organization of plans to gather in to many storage places the tremendous amount of grain that was only one-fifth of the super abundance that was yielded during the fruitful first seven years (vv. 47-48). The amount was so great that it was found impossible to compute it (v. 49).

During the seven plentiful years two sons were born to Joseph by Asenath, the first named Manasseh (v. 51), which means “forgetting,” for, as he says, “God has made me to forget all my trouble and all my father's household.” This is typical of the truth of Christianity: it makes us forget the first creation with its natural relationships and its vexatious trials. But this is because it introduced something better, the new creation, of which Christ is the Head. This is involved in the name of Joseph's second son, Ephraim, which means “fruitful” (v. 52), for only in new creation is there true fruitfulness for God. Manasseh therefore implies the negative side of the truth, Ephraim the positive. Even in the land of Joseph's affliction God had made him fruitful. Thus today, when affliction is to be expected by the Christian, he is already the subject of new creation, and is therefore fitted to bear fruit for God.

The seven years of plenty came to an end, as God had forewarned by Joseph. The famine came, not only to Egypt, but to other countries also. But Egypt alone had prepared for the famine (v. 54). The people of Egypt appealed to Pharaoh for food, and he tells them, “Go to Joseph: whatever he says to you do” (v. 58). How clear is the lesson here for ourselves today. The Father has sent the Son to be the Savior of the world (1 John 4:14). Therefore He directs us all to the Lord Jesus as the One appointed to care for our needs. Joseph opened all the storehouses of Egypt (v. 56), just as the Lord Jesus has opened the storehouses of heaven by virtue of His great sacrifice of Calvary, for the blessing of those who have found themselves reduced to spiritual poverty. One great contrast, however, is that the Lord Jesus gives freely, “without money and without price.” People from all countries came to Egypt in order to buy food (v. 57). The grace of God in Christ is available for all the nations today, at a time when the whole world is in a state of spiritual famine.

In such a history we are privileged to see that the wheels of God's government, though turning slowly and deliberately, are perfectly directed to accomplish marvelous results that will display the greatness of His wisdom and His grace throughout eternity. The history itself is wonderfully designed by God as a picture of His own working in the more wonderful history of the coming of the Lord Jesus, His rejection by His own brethren, His suffering among Gentiles, but His eventual recognition and exaltation while still His brethren, the Jewish nation, are in a state of unbelief that will require a spiritual famine to eventually awaken them to a deep need that will lead to an unexpected and marvelous revelation of their Messiah, with its abounding blessing.

Genesis 42

JACOB SENDS HIS SONS TO EGYPT (vv. 1-24

The famine reaches to Jacob's land. God makes him and his sons to feel the distress of famine until they hear that Egypt has an abundance of food that is available for sale. Jacob therefore orders his sons to take a trip there to buy food (v. 2). Joseph's ten brothers then “went down” (v. 3), indicating that Israel must be humbled in order to receive blessing from God.

Benjamin does not go with them, for Jacob feared for his safety, no doubt specially because Joseph had before been taken from him, and Benjamin was the only son of Rachel remaining. In this matter there is striking spiritual significance. Joseph's brothers had rejected him, a picture of Israel's rejection of the Lord Jesus. Joseph is therefore a type of Christ in suffering before exaltation. Benjamin (“son of the right hand”) is a type of Christ, the Messiah, reigning in glory. At the time when Israel is again awakened because of their need, they will not only have no recognition of Christ as the rejected Sufferer, but even thoughts of a glorious Messiah will be practically dormant in their minds.

When the brothers come they are brought into the presence of the governor himself rather than a lesser authority, but they of course had no idea that they were bowing down to their brother Joseph, though Joseph recognized them. But he spoke roughly to them, asking them where they came from (v. 7). Verse 23 tells us he spoke to them by an interpreter, though of course he knew their language perfectly well, but he would not give them the least inkling that he might be known to them. When they asked to buy food, he accused them of being spies. Though this was not accurate, yet Joseph was seeking to awaken exercise in their hearts as to their past dishonesty. They protest that they are true men, the sons of one man (v. 11). They must later be brought to confess that they have not been true.

When Joseph continues interrogating them, they give him the information that their father had twelve sons, one of them remaining at home, while the other, they say, “is not.” How little they suspected that the governor knew better than that! But now he is going to test them in regard to their attitude toward another younger brother, Benjamin. He tells them that they must be kept in prison while one of their number returns home to bring Benjamin with him (vv. 15-16).

They are all put in prison, however, for three days. Joseph was wisely making them feel the pain of enforced confinement, though only briefly compared to the years of his own imprisonment. After the three days he lightens the sentence against them, for instead of nine being kept in prison, he decrees that only one be kept while the rest return home to bring their younger brother back with them. He did this because, as he said, “I fear God” (vv. 18-20).

These words too spoke to their consciences, for with Joseph present they confessed to each other that they were guilty concerning their treatment of Joseph, “because,” they say, “we saw the distress of his soul when he pleaded with us, yet we would not listen; therefore this distress is come upon us” (v. 21). Reuben reminded them too that he had before remonstrated with them and they ignored him. “Now comes the reckoning for his blood,” Reuben says. They knew it was true that we shall reap what we sow, and they recognize that it is God who is bringing this back upon their own heads, though they do not mention the name of God.

When Joseph heard them speak this way he turned away from them and wept (v. 24), for it was evident that God was beginning a work in their hearts by the convicting of their consciences. But Joseph would not yet reveal himself to them, for a deeper work was yet required which would take more time. Still, God rewarded Joseph's wisdom up to this point by the apparent self-judgment of his brothers, and he would be encouraged, though having to still wait in patience.

He returned to them and took Simeon and bound him before their eyes, a reminder of their having before made Joseph a captive. But without the brothers knowing it, he gave orders to fill all their sacks with grain and to restore their money to them by putting it into their sacks, besides also giving them provision for their journey. So the Lord Jesus, even when He has to use disciplinary measures, cannot forbear to show the kindness of His grace. He does this with people individually, and will eventually do it with the awakened remnant of Israel in order to encourage their further self-judgment and restoration. The law, with its strict regulations and demands, while it might expose men's sins, will never lead them to repentance. Romans 2: 4 is most clear, however, in its declaration, which many do not realize, “that the goodness of God leads you to repentance.”

THE BROTHER RETURN HOME (25-38)

The brothers loaded their donkeys and began the return journey without Simeon. But when they stopped for the night, one of them opened his sack in order to feed his donkey, and was alarmed to find his money in the mouth of the sack (v. 27). His brothers too were shocked at this, and realized that this was a matter in which God was definitely intervening, but for what purpose they do not understand. They were afraid. John Newton expresses this reaction clearly in his hymn, “Amazing Grace,” when he writes, “'Twas grace first taught my heart to fear.” It is always grace that brings us face to face with the living God, though because of our sin this experience at first is frightening. This is the first time we hear the brothers mentioning God's name, so that we know that they did not miss what Joseph said as to his fearing God.

Returning home, they recount to their father Jacob their experience with the governor of Egypt (vv. 29-34). Then, opening their sacks, they find the money of all restored to them. Both they and their father were afraid rather than thankful, for they suspected some ulterior design in this. Thus is it with mankind generally. they are suspicious that there must be some “catch” when the free grace of God in Christ Jesus is proclaimed (v. 35).

Jacob is greatly disturbed. He tells his sons that they have bereaved him of Joseph (which was more true than he suspected) and now also of Simeon, and that they want to take Benjamin away with them. “All these things are against me,” he says. He did not have the slightest idea that all these things were going to work out wonderfully for him. Do we not also too frequently have a complaining attitude as though everything is against us? Yet the fact is that everything works together for good to all who love God (Rom. 8: 28).

Reuben then proposes to Jacob that he would be responsible for Benjamin if Jacob would send him, and in fact offers the lives of his two sons as surety (v. 37). But such a thing would be folly. If Jacob's son was taken from him, would the death of his two grandsons serve to comfort him? Jacob flatly refuses, saying his son would not go with them to Egypt, for he feared that some type of harm would come to Benjamin which would cause Jacob such grief as to result in his own death (v. 38).

Genesis 43

THE BROTHERS, WITH BENJAMIN, RETURN TO EGYPT (vv. 1-15)

The famine continued until Jacob and his family had eaten up all the provision they had gotten from Egypt. Then Jacob urged his sons to go again and bring more food from Egypt (v. 2).

This time Judah (the one who had taken the lead in selling Joseph) protests to his father that the governor of Egypt had absolutely decreed that if they returned without Benjamin they would be refused. Therefore he said they would not go unless they could take Benjamin. He offered to be surety for Benjamin (v. 9), saying that if he did not bring Benjamin safely back again, he (Judah) would bear the blame forever. He adds also that if they had not delayed so long they could have made the second journey and returned by this time.

All of this does not allay Jacob's apprehensions, but the pressure of hard circumstances finally decided him to allow Benjamin to go. Yet he wanted to do all he could to dispose the governor of Egypt favorably toward his sons. He would send a present to him of balm, honey, spices, myrrh, nuts and almonds (v. 11). These things would not be so quickly affected by the famine as would the grain crops, yet it would no doubt demand some sacrifice to send these. Besides this Jacob instructs his sons to both take back the money that was returned in their sacks and to add to this double the amount of money that was required for the food they wanted to buy (v. 12). In sending Benjamin also, he invokes the name of God Almighty, desiring His compassion in the sight of Egypt's governor, that Simeon might be released and Benjamin also be returned safely. As to himself, Jacob bows to the possibility of his being bereaved of Benjamin also (v. 14). The brothers then go down the second time to Egypt and were brought before Joseph.

ENTERTAINED BY THE GOVERNOR (vv. 16-34)

Before Joseph even speaks to them, seeing that Benjamin was with them, he orders his house steward to bring all those men into his own house, and have an animal killed to provide food for them, for they were to dine with Joseph at noon (v. 16). Not only did they see Joseph's face, but were made his favored guests. But this only awakened their fear and suspicion. Grace does this in those who want matters on a legal basis. They were afraid that Joseph was showing such kindness with the motive of finding a pretext for which to steal all they had. How little they knew Joseph's heart! Many there are also who remain unsaved only because they are suspicious of God's grace in Christ Jesus.

Before eating in Joseph's house, the brothers speak to the steward, telling him of their coming the first time and on departing some distance had found in their sacks the money they had brought to buy food. Not knowing how the money had been put there, they tell him they have brought it back, together with money to buy further provisions (vv. 20-22).

The steward responded kindly to them to set them at rest about this matter. “Peace be to you,” he says, “fear not.” They ought only to thank their God, the God of their father, for the money, for he tells them, “I had your money.” This was true: he had it, but had restored it, though he does not tell them this. Then he brought Simeon out to them.

Every kindness was shown them for their comfort, even to the feeding of their donkeys. Hearing that Joseph was to eat with them, they prepared to give him the present they had brought. When he came in they gave it to him, bowing themselves before him to the ground (v. 26).

Of course Joseph was vitally interested in knowing about their father: was he still alive? Yes, they tell him, their father was both alive and in good health. Typically this tells us that in the tribulation period the Jewish remnant will have their thoughts exercised as to their relationship to the living God. Men may say that God is dead, but this is only because they themselves are dead toward God. This has been true for years in communist countries, but now many are awakened to have to deal with a living God. Again the brothers bowed their heads in homage to Joseph, not realizing he was the brother whom they had rejected. The living Son of God will be dealing with Israel during their tribulation, though they will not realize that it is the same One whom they rejected who is exercising their souls.

But Benjamin, the younger son of Rachel is of vital interest to Joseph too, far more so than the brothers could guess (v. 29). We have seen that he is a type of Christ the Messiah of Israel reigning in power and glory. Israel must learn to connect a reigning Messiah with a suffering Messiah, as they have never done before. Of course both are one and the same person, the blessed Lord Jesus, but it takes more than one man to form any adequate picture of that which is perfectly seen only in Christ. Joseph asks, “Is this your youngest brother of whom you spoke to me?” To Benjamin he said, “May God be gracious to you, my son.”

But the sight of his brother moved him with such a surge of emotion that he had to immediately leave them and go to his bedroom to weep (v. 30). We can well understand this, for he had not seen Benjamin for well over 20 years. After weeping he returned to his normal self-control, washed his face and came out to eat with his brothers.

Yet even in the house there was a division carefully maintained between them. Joseph ate by himself, the Egyptian servants by themselves, and Joseph's brothers by themselves (v, 32). Here is a reminder that the Lord Jesus is alone in authority over all, while Israel and Gentiles are distinct companies. This will be true in the Millennium. The church of God stands in great contrast to this, for all believers (Jewish and Gentile) are fully united in one body: there is no division between them; and Christ is in their midst as Head, not only as Lord. The Egyptians considered it loathsome to eat with Hebrews. Later, Peter said it was unlawful for a Jew to have any company with Gentiles (Acts 10: 28). Peter had to learn then that God had intervened in marvelous grace, to make all believers in this present dispensation of time members of one body, whether Jews or Gentiles. This unity stands therefore in wonderful contrast to the divisions in the Old Testament between Jew and Gentile, and also in contrast to the distinct companies of Jews and Gentiles in the millennial earth.

The brothers were astonished when they found they were seated in order of their ages (v. 33). Israel will be astonished when they find that the Lord Jesus knows them as well as they know themselves — in fact better than they know themselves.

But as they were served, Benjamin was given five times as much as any of the others. One wonders if he did not have difficulty eating it! However, in this the brothers were taught that a younger brother was given greater recognition than those older. They had before rejected a younger brother, and both younger brothers (Joseph and Benjamin) are types of the Lord Jesus in distinct ways, as we have seen. This was the first time all the sons of Jacob had eaten together for well over twenty years, yet only Joseph realized this! The special favor Joseph showed to Benjamin was intended to emphasize to the brothers that God, far from despising a younger brother, gives him a place of honor. Too often the older look down on one younger, but according to natural birth, the Lord Jesus was a younger brother in Israel, and the pride of the older must be brought down.

Genesis 44

BENJAMIN ACCUSED WRONGFULLY (vv. 1-15)

The wisdom of Joseph is seen now in such a way as to lead his brothers to repentance without accusing them. He instructed his steward to fill the brothers' sacks with food and again restore their money to them in their sacks (v. 1). But as well as this he tells him to put his own (Joseph's) silver cup into the mouth of the sack of Benjamin. the next morning they were on their way, no doubt rejoicing that this time everything had gone so well.

However, this relief was short lived, for Joseph had told his steward to overtake them and accuse them of returning evil for good in stealing Joseph's silver cup (vv. 4-5). Of course such an accusation was a shock to the brothers. They protested that they would not think of such a thing. The fact that they had brought the money back after having found it in their sacks was surely proof that they were not thieves (vv. 7-8), They are so confident of this that they say if one was found to have the silver cup he should die and the rest would be slaves to Joseph (v. 9).

The steward approved of their words, but was much more lenient in answering them. Of course Joseph had instructed him. He tells them that the guilty one would be kept as a slave to Joseph and the rest could go free, The search began at the eldest, finishing with the youngest, in whose sack the silver cup was found (v. 12). What a shock to them all! What a traumatic experience for Benjamin who knew himself innocent!

The brothers knew they could not leave Benjamin and go home under these circumstances. Heavy-hearted they return to the city, where Joseph was still in his house. Again they bow down to him. Joseph asks them, “What is this deed that you have done? Do you not know that such a man as I can practice divination?” (v. 15).

JUDAH'S BROKEN CONFESSION (vv. 18-34)

It is not Reuben, the eldest, who speaks to Joseph, but Judah, the one who had been leader in selling Joseph as a slave. He does not plead any defense whatever. In fact, though he had not been personally guilty of stealing the cup, yet he realizes that God was in this way reminding him of their previous guilt in selling Joseph. He tells the governor therefore, “God has found out the iniquity of your servants.” In fact, he does not condemn Benjamin and justify himself, but takes his place with Benjamin and his brothers in a willingness to accept the place of slaves to Joseph (v. 16).

However, Joseph answers that he would not require the brothers to be slaves, but would keep only Benjamin as a slave while allowing the others to return home to their father. Joseph knew of his father's affection for Benjamin and that the very mention of their father now would devastate the brothers in having to return to him without Benjamin. Judah in particular had made himself surety for Benjamin, so he found himself in a dreadful predicament. What could he do now but plead for consideration from the governor?

He came near to Joseph, as Israel will yet eventually come near to the Lord Jesus without realizing who He is. He entreats Joseph not to be angry at his further speaking to him, “for,” he says, “you are equal to Pharaoh” (v. 18). So indeed in a coming day Israel will confess that Christ is equal to God. Judah recounts the experience of meeting the governor at first, and Joseph's asking them if they had a father or a brother, and their answer to the effect that their father was still alive and had a younger son, the only remaining son of his mother, for her only other son was dead (not exactly a convincing statement so far as Joseph was concerned!).

Judah reminds him that they had protested before that their father was so attached to Benjamin that he would not think of letting him leave, but that Joseph had firmly insisted that if Benjamin did not come, Joseph would refuse to see them (vv. 21-23). Therefore when Jacob again urged the brothers to go to Egypt to buy food, they told him they could not go unless Benjamin was with them. Their father had responded to this that his wife Rachel had borne him two sons and the first had never returned when he left home, and Jacob considered him to have been killed by wild beasts. He was therefore all the more jealous concerning his younger son and said, “if you take this one also from me and harm befalls him, you will bring my gray hair down to sheol in sorrow” (v. 29).

Judah pleads then with Joseph that if he comes back to Jacob without Benjamin the trauma for his father would be so great that he would die, since as he says, “his life is bound up in the lad's life” (vv. 30-31). More than this, Judah tells Joseph that he had become surety for his brother to his father, offering to bear the entire blame himself if he did not bring Benjamin back (v. 32).

The last words of Judah to Joseph are refreshing in the way they reach the root of the whole matter. For he asks Joseph to allow him to take the place of Benjamin as a slave and that Benjamin be allowed to return to his father (v. 33). What a contrast to the way Judah had before treated his younger brother Joseph! This was the end that Joseph had been seeking, to see in Judah a genuine repentance that was willing to suffer as he had made his brother suffer. This is the repentance that is seen in the thief who was crucified with the Lord Jesus. He said that he and the other thief deserved the punishment they received (Luke 23: 41).

The last matter that would speak to Joseph's heart was Judah's changed attitude toward his father (v. 34). Judah now was deeply concerned that his father would be utterly grief stricken if Benjamin did not return.

Thus too, when Israel goes through the great tribulation, the sovereign grace of God will work in many hearts to bring them to have real concern for their promised Messiah (Benjamin) and concern for the living God whom they had before dishonored in the rejection of His Son. This work will have begun in their hearts before they ever realize that Jesus whom they rejected (Joseph) is actually their true Messiah.

Genesis 45

JOSEPH REVEALS HIMSELF vv. 1-15)

Now that the grace of God has wrought genuine repentance in the hearts of the brothers, and Judah in particular, Joseph is free to reveal to them His own true identity. He was so deeply affected that he could not restrain himself; and called upon all his servants to leave the room. Only his brothers were with him as he broke down and wept so loudly that the Egyptians heard it outside the room, including the household servants of Pharaoh (vv. 1-2).

“I am Joseph,” he tells them. What a shock for them! “Is my father still alive?” He wanted such a confirmation from their lips, but they were so stunned thy could not speak (v. 3). What will be the result also when the great Messiah of Israel reveals Himself to the nation, as the Lord Jesus whom they had crucified? “They will look on Me whom they have pierced, and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him, like the bitter weeping over a firstborn” (Zech. 12: 10). Like Thomas, they will be broken down to confess, “My Lord and my God” (John 20: 28).

Yet Joseph's brothers would have some troubled fear that now they would have to face punishment for their previous treatment of Joseph. How anxious Joseph was to quieten their fears! He did not command them, but asked them, “Please come closer to me.” When they did, he confirmed that he was their brother Joseph whom they sold into Egypt. But he adds immediately that he does not want them to be grieved or angry with themselves because of this, for it was God who had sovereignly worked in this painful experience in order to preserve life for many (v. 5). If he did not want them to be angry with themselves, then certainly he was not angry with them. Wonderful attitude for an exalted ruler!

Then he lets them know that the two years of famine they had suffered was only the beginning. There were five years to come. They must have wondered how he knew this, but they did not question his word. He seeks to impress on them again that it was God who sent him to Egypt in order to preserve the family of Jacob and to save their lives by a great deliverance (v. 7). Thus too, it is the Lord Jesus by whom God has actually preserved Israel by means of the rejected One being exalted among the Gentiles as He has been during this dispensation of grace now for many centuries, though Israel has been ignorant of the glory of their rejected Messiah.

So then, he assures them, it was not they who had sent Joseph to Egypt, but God; and God had made him (1) a father to Pharaoh (one whose goodness and guidance Pharaoh depended on), and (2) “lord of all his house” (having authority second only to Pharaoh in his household) and (3) a ruler throughout all the land of Egypt (one in charge of the administration of all governmental affairs).

He then instructs his brothers to hurry home to their father, with the electrifying news that God has made Joseph lord of all Egypt, and to tell him that he is to come immediately to Joseph, bringing all his family and his goods with him, and that they might live in the land of Goshen in Egypt (vv. 9-10). Joseph also promises to provide for them during the five years of famine that were yet to come. Thus Joseph returns great good to his brothers for the evil that they had shown him. How much greater yet is the goodness of the Lord Jesus, who has been treated far more shamefully than Joseph was, but will bless Israel (His brethren according to flesh) in overabounding grace in the coming millennial age!

Now that Joseph had fully revealed himself to his brothers and had instructed them to return home to bring their father and possessions to Egypt, he again embraced his brother Benjamin, and both of them wept (v. 14). Of course Joseph had a special attachment to the one who was the son of his mother. But he afterward did the same to each of the other brothers (v. 15) and took time to talk with them.

RETURNING TO JACOB WITH AMAZING NEWS (vv. 16-28)

News of the coming of Joseph's brothers reaches Pharaoh, who is pleased to hear this (v. 16), so that he confirms what Joseph had said, that the brothers should return to Canaan and bring their father and their households with them back to Egypt, where Pharaoh would give them the best of the land (v. 17-18). Of course Pharaoh realized that he was greatly indebted to Joseph and was glad to show his appreciation in this way. More than this, he orders them to take wagons with them from Egypt in order to bring their wives and children and their father. As to their possessions, he tells them not to be concerned, for everything they needed would be provided for them in Egypt (v. 20). Of course they would bring their flocks and herds, and no doubt there would be many things they would not want to leave behind, but Pharaoh wanted them to know that he would supply whatever goods they had need of.

Joseph gave them wagons (which would of course include animals to pull them) and provisions for their journey, even including changes of clothing, but to Benjamin he gave five changes of clothing and added to this three hundred pieces of silver. One wonders if Benjamin might have had a little difficulty in knowing how to handle this! But Joseph's heart was abounding in grace, and he sent to his father ten donkeys loaded with the best things of Egypt and ten female donkeys loaded with grain and bread and other food, just for his father's journey. Evidently he did not consider the wagons sufficient to carry all this food.

In sending them away, Joseph told his brothers not to quarrel on the way (v. 24). He knew their character, and the Lord Jesus too knows the natural character of Israel, which is all too sadly reflected in ourselves, even the church of God. They return to their father with the unexpected news that Joseph was still alive and was ruler over all Egypt. Jacob was stunned, and could not believe them. But they told him all the words Joseph had spoken to them. At this time the truth must have come out, that the brothers had sold Joseph into Egypt, for their father had been deceived all these years. But the knowledge that Joseph was living would for Jacob override the deception of his brothers. As well as for Joseph's reported words, Jacob was persuaded when he saw the wagons that had been sent by Joseph. His spirit revived and he said, “It is enough. Joseph my son is still alive. I will go to see him before I die” (vv. 27-28).

Genesis 46

JACOB AND HIS FAMILY MOVE TO EGYPT (vv. 1-27)

Nothing is said of the great amount of preparation they must make for their journey, but Jacob is said to take the journey with all that he had, which of course included all his family. On his way he stopped at Beersheba (the well of the oath), which indicates his remembrance of the promise of God on which he was dependent. It is good to see him offering sacrifices there.

That night God spoke to him in a vision, a reminder of the dream God gave him at Bethel when he was going toward Haran (Gen. 28: 10-15). But how different are the circumstances! His journey now is away from the land, and it might have been with some trepidation that Jacob was leaving the land of promise. However, He told him, “I am God, the God of your father,” and gave him the encouragement of knowing that God approved of his trip to Egypt at this time (vv. 2-3). In fact, He tells him that He will make of Jacob a great nation there in Egypt. This confirms God's word to Abram in Genesis 15: 13, that Abram's seed would be a stranger in a foreign land, where, as servants, they would be afflicted 400 years.

God promises his own presence with Jacob, and that He would surely bring him back again. This return of course referred to Jacob's posterity, the nation Israel. For as to Jacob himself, Joseph would close his eyes, that is, in death, though he was buried in the land of Canaan. He would not personally experience the sufferings his children would.

From Beersheba therefore they all journey in the confidence of the promise of God. Wives and little ones and livestock and other property are all included in this large company traveling to change their dwelling place (vv. 5-7)

We are told now the names of all the household of Jacob, who came with him, indicating that our great God is interested in individuals, not only in nations or great companies. The total was 66 persons (v. 26), plus Joseph and his two sons. Jacob himself is the seventieth.

SETTLED IN A FOREIGN LAND (vv. 28-47: 12)

Jacob sent Judah before him to direct the way to Goshen, and the family arrived there in due time. Then Joseph came by chariot to meet his father, whom he embraced, weeping for a long time. Israel's words to Joseph are wonderfully significant, “Now let me die, since I have seen your face, that you are still alive” (v. 30). Israel may die, for Joseph lives! This is the same principle of which John the Baptist speaks in John 3: 30: “He must increase, but I must decrease.” When the Lord Jesus is given His place of supreme honor, Israel the nation will be content to be reduced to nothing. How good for us if we personally learn this lesson well, glad to see the flesh put in the place of death in order that Christ may be exalted.

Joseph then prepares his brothers and their households for their being presented before Pharaoh, telling them he will announce their coming to Pharaoh (v. 31) and will tell him they are shepherds, having brought their flocks and herds with them, so that Pharaoh would be prepared to grant them land that would not encroach on the lands of the Egyptians who had accustomed themselves to loathe shepherds. Joseph tells them to let Pharaoh know that they had been shepherds from their youth and of course desired to continue this in spite of the attitude of Egyptians toward shepherds (vv. 31-34). There is a spiritual lesson in this also. God expects His own people to have hearts as shepherds, to care for the needs of souls. The world (Egypt) not only ignores such shepherd care, but resents others who engage in it. In fact, too frequently even believers do not appreciate the pastoral care and concern that a godly saint seeks to show for them. For this reason we sadly neglect to engage in true shepherd work.

Genesis 47

JACOB MEETING AND BLESSING PHARAOH (vv. 1-12)

In announcing to Pharaoh the coming of his father and his brothers, Joseph first introduces five of his brothers to him (vv. 1-2). We are not told which ones, but they were likely those who could speak on behalf of their other brothers. They answer Pharaoh's question as to their occupation by confirming Joseph's word that they were shepherds as their fathers were, and that they desired to sojourn in Egypt because there was no pasture available in Canaan on account of the famine. They therefore requested that they might be allowed to settle in the land of Goshen (vv. 3-4).

Rather than directly answering them, Pharaoh speaks to Joseph, reminding us that God gives all blessing through the Lord Jesus, the One in whom He finds great delight. Through Joseph therefore all they desire is freely granted to them, for Pharaoh tells Joseph they may have the best of the land (vv. 5-6). This was pure grace. But also, on the ground of capability, some could be given the position of being put in charge of Pharaoh's livestock. Since he knew Joseph, he expected that at least some of his brothers would be capable men.

Then Joseph presented his father Jacob to Pharaoh. Before Pharaoh speaks, however, we are told that Jacob blessed him. “Beyond all contradiction, the lesser is blessed of the better” (Heb. 7:7). But this is a picture of the coming day, when Gentiles will be blessed through Israel.

In answer to Pharaoh's question as to his age, Jacob speaks of his years as “few and evil,” not attaining to the age of his fathers, Abraham and Isaac (vv. 8-9). He had seen great trouble and sorrow during his 130 year pilgrimage, just as has been true of His descendants, the Jewish nation, who have suffered more affliction than any other nation over a period of centuries. Then Jacob blessed Pharaoh again before leaving him.

Joseph placed his father and his brothers in the best of the land, that is, Rameses in the land of Goshen, in the north and on the east side of the Nile River. This pictures the Lord Jesus restoring Israel to great blessing under subjection to His authority, for we are also told that he nourished them with food (vv. 11-12). How wonderful it will be to Israel in the millennium to be permanently settled and abundantly provided for! Of course the history here is only typical, for Israel soon after found itself in the bitter bondage of slavery to the Egyptians.

EGYPT BROUGHT INTO TOTAL SUBJECTION (vv. 13-26)

The famine was as serious as Joseph had predicted. Egypt and Canaan were both greatly affected. The people continued to buy food from Joseph as long as they had money (vv. 13-14). But when they had spent it all and still needed food, Joseph told them to bring their livestock to exchange for food. This arrangement continued for a year, and the people came to Joseph again telling him they had nothing left except their bodies and their lands. Now they request that Joseph should take their land and also make the people the property of Pharaoh. Are we not to learn from this that it is good for us to brought down to nothing?

The proposition of the people that they and their lands should belong to Pharaoh was agreeable to Joseph, and he removed the people into the cities (v. 20-21). The land of the priests was however exempt from this decree, since they were already supported by Pharaoh and nothing in this respect was altered (v. 22). Though these were not priests who had any ordination by God, they still picture the liberty that true believers in the Lord Jesus are given today. The people illustrate the sphere of government, while the priests speak of the sphere of the free operation of the Spirit of God in grace. As priests of God, all saints today are not under bondage, but full provision is made for them by grace.

Joseph was not a cruel dictator who was seeking his own wealth by impoverishing the people. Some have strangely criticized the plan that he carried into execution, but the people themselves appreciated it (v. 25). He had bought them and their land. Now he tells them he will give them seed to sow the land. For their labor they would receive four fifths of the crop. This arrangement would work remarkably well, only on condition that the rulers were fair-minded and considerate of the people, and that the people would act responsibly. How much better is this than our present day order of government (or disorder) with many thousands of people homeless and unemployed!

However, this strikingly pictures the coming rule of the Lord Jesus in His kingdom. As all the money of the Egyptians was gathered up by Joseph, so the Lord tells us in Haggai 2: 8, “The silver and the gold are mine.” Just as the livestock also became the property of Joseph, so the Lord says, “Every beast of the forest is mine, and the cattle upon a thousand hills” (Ps. 50: 10). Also, as Joseph bought all the land of Egypt for Pharaoh, so the Lord Jesus has by His sacrifice of Calvary bought “the field” (Matt. 13: 44), that is, the world (Matt. 13: 38), so that in the millennial age it will be declared, “the earth is the Lord's and the fullness thereof” (Ps. 24: 1). More than this, Joseph bought the people themselves, and God tells us in Ezekiel 14: 8, “All souls are mine.”

Our natural selfishness in considering that what we have is strictly our own has been through the years a terrible detriment to our own happiness. For nothing really belongs to us, as Israel will learn in a very practical way in the millennium. Let believers now remember that we are only stewards, put in charge of what belongs to our Lord, and responsible to give Him some return for all the goodness He shows to us. Only this attitude will give true happiness.

Just as the famine in Egypt resulted in the people becoming the property of Pharaoh, so the great famine of the tribulation period will result in Jews and Gentiles realizing they are really the property of the Lord Jesus, the King of kings. Because of their great trouble they will become more content and happy than they have ever been before, just as the people of Egypt all found blessing through the wisdom and kindness of Joseph. Joseph's administration would make for more equality among the people, with all having at least sufficient for their needs. Present day governments certainly have no reputation like this! Tremendous numbers are suffering to the starvation point, while the number of billionaires in the world increases amazingly. The people of Egypt said they were willing to be Joseph's slaves (v. 25), but Joseph did not treat them like mere slaves.

ISRAEL STILL A DISTINCT PEOPLE (vv. 27-31)

Jacob's family was evidently not put under the same bondage as the Egyptians at this time. Pharaoh had given them land and Joseph had supplied their sustenance (vv. 11-12). They grew and multiplied greatly, not becoming assimilated into the Egyptian culture, but maintaining their identity as the children of Israel.

Jacob remained there until his death seventeen years after his arrival in Egypt. Thus his age at death was 147 years, not as long as were the ages of Abraham (175) or Isaac (180), but longer than Joseph (110). See Genesis 25: 7; Genesis 35: 28; and Genesis 50: 26.

As Jacob knew he was nearing his end, he called for Joseph and asked him to put his hand under his thigh, evidently a symbol of his willingness to do as his father desired of him (v. 29). Jacob wants to be sure that he is not buried in Egypt, but in the burial place of his fathers in Canaan. This was the land of promise, the land God had sworn to give to the seed of Abraham (Gen. 15: 7), confirming it to Isaac (Gen. 26: 3) and also to Jacob himself (Gen. 28: 13). Jacob and his children are not to forget their homeland. Joseph willingly agrees to bury his father in Canaan, and at Jacob's request confirms this with an oath ( v. 31). “Then Israel bowed in worship at the head of the bed.” How good it is, after a long checkered life of learning the hard way, to see this aged child of God subdued in lowly worship before the Lord of glory!

Genesis 48

ISRAEL'S BLESSING FOR JOSEPH AND HIS SONS (1-22)

A little later Joseph was told that his father was sick, so he brought his two sons, Manasseh and Ephraim to visit him. Jacob strengthened himself to sit on the bed. Then Jacob speaks to Joseph of God's first recorded appearance to him (Gen. 28: 11-15) at Luz (or Bethel) in Canaan, giving him His special blessing, promising to multiply him into a multitude of people and to give that land to his descendants for an everlasting possession (vv. 3-4). Jacob was therefore not interested in any other land on earth. Though he would himself be in heaven and have no part of the earthly inheritance, he was deeply concerned about the welfare of his descendants, and Joseph too had the same concern.

Now Jacob claims the two sons of Joseph as his own, calling them Ephraim and Manasseh rather than Manasseh and Ephraim in order of their birth (v. 5). This was not just a whim of Jacob's old age, but history has proved it to be an important matter. Jacob had 12 sons at the time, the exact number of administrative completeness. Why should he give Joseph an extra place among the tribes by naming them after his two sons? The wisdom of God was in this, for later we find that Levi was given no distinctive inheritance among the tribes (Num. 1: 47-53) because that tribe was separated in order to do the service of God in the tabernacle and among all the tribes. Thus the 12 tribes were each given their distinct inheritance in the land of Canaan, while the Levites were dispersed among the tribes.

However, any sons that Joseph might have afterward would be considered connected with either Ephraim or Manasseh (v. 6).

Verse 7 is the only expression we hear from Jacob's lips as to the death of his favored wife, Rachel. The depths to which his heart was affected is not at all dwelt upon, but though he so restrained his feelings, the memory of it was still real and poignant as he tells Joseph of the exact location of her death and the place of her burial. These were things he would not forget.

By this time Jacob's eyesight had failed, so he did not recognize Ephraim and Manasseh (vv. 8-10), but when Joseph brought them near, Jacob kissed and embraced them, telling Joseph he had not expected to see him again, but that now God had allowed him to see Joseph's sons.

To receive the blessing of Jacob, Manasseh was presented by Joseph on Jacob's right hand side and Ephraim on his left (v. 13), but Jacob crossed his arms, putting his right hand on Ephraim's head and his left on Manasseh's head (v. 14). Verses 15-16 tell us that he blessed Joseph, then invoked the blessing of the God of his fathers, Abraham and Isaac upon both Ephraim and Manasseh, speaking of God as the One who had fed him all his life. Consistently with his claiming them as his own sons, he asks that his name would be upon them, and the names of Abraham and Isaac, stressing the continuity of the blessing of God upon that family. Also, he says, “may they grow into a multitude in the midst of the earth.” This is clearly earthly blessing, not having anything to do with heaven.

Joseph was not pleased that Jacob had placed his right hand on Ephraim's head and took hold of his hand to change it to the head of Manasseh, telling him that since Manasseh was firstborn, Jacob should put his right hand on his head. But Jacob firmly refused, for he knew well what he was doing. It is natural to think that the firstborn should have the prime honor, but God often reverses such things. Adam had the place of the firstborn in creation, but Christ has rightly taken the place of having all the rights of the firstborn (Col. 1: 15-16). Jacob too no doubt remembered that Esau was set aside so that Jacob would take first place (Gen. 25: 23).

Another important feature of this is evident in the meaning of the names of these brothers. Manasseh means “forgetting” and Ephraim means “fruitful,” because Joseph was caused to forget the natural blessings of his father's house, then became fruitful in Egypt. But forgetting is negative: fruitfulness is positive, and the positive must take the first place. Jacob says that Manasseh would become great, but Ephraim would be greater than he (v. 19). Both are blessed (v. 20), but Ephraim is set before Manasseh.

Jacob then calmly speaks of his death, but assures Joseph that God would be with him and bring him again into the land of promise. This referred, not to Joseph personally (except for his bones), but to Joseph's family. He reminds Joseph again that he had given him a portion double to that of his brothers, speaking of taking it by conquest from the Amorites, the enemies within the land of Canaan, though we are given no record of such warfare. But the sufferer, Joseph, is well repaid for all the affliction he had seen.

Genesis 49

JACOB'S PROPHECY AS TO THE TWELVE TRIBES (vv. 1-28)

After a life of many failures and troubles, the last days of Jacob stand our in bright relief. His perception of God's ways became much more clear and commendable as he neared the end of his life. Now at the age of 147 he called for all his sons in order to tell them their future that would reach much further than any of them personally would experience, but applies to each tribe, going on to “the last days” (v. 1). For each tribe borrows its character from the character of its head. His failing eyesight did not deceive Jacob, as did that of his father Isaac (Gen. 27: 1-25).

REUBEN (vv. 3-4)

Reuben was Jacob's firstborn, portraying Jacob's might and strength, preeminent in dignity and power. But by his glaring failure in self-discipline he forfeited all title to the rights of the firstborn. He stands for the boasted strength of man in the flesh, which eventually (as in the case of King Saul) turns out to be pathetic weakness. The tribe of Reuben then symbolizes Israel's first coming as a nation into the land of Canaan, but very soon forfeiting all title to that land by the corruption of the flesh. As Reuben defiled Jacob's property, so the nation Israel has defiled God's property. This is the history of natural humanity in all ages. The flesh is as unstable and uncontrolled as the water of the seas.

SIMEON AND LEVI (vv. 5-7)

These two brothers are considered together, and united in cruelty and violence. Nothing favorable is said about them at all, and Jacob desired not to have any identification with them in their rampage of murder because of their bitter anger. He refers to their slaughter of all the men in the city of Hamor and Shechem (Gen. 34: 25-26). A prophetic sentence is then passed, “I will divide them in Jacob and scatter them in Israel.” Their unity in evil would result in division even among the tribes.

Jacob's words here are prophetic of the condition of Israel from the time of the Judges until David. After being established in the land by Joshua, it was not long until the nation began to depart from the living God, practically with one accord giving themselves up to idol worship and the gross moral abuses that this involved. Though God delivered them a number of times, they reverted back again to the same low level. Later, when Saul became king, the condition of Israel did not improve, and Saul himself was guilty of glaring murder, even of the priests of God (1 Sam. 22: 11-19), and of plotting the murder of David. Under these conditions the people were constantly in discord, divided and scattered.

JUDAH (vv. 8-12)

The prophecy as to Judah is in great contrast to that as to Simeon and Levi, for all is favorable. Though Judah had been guilty of very serious wrong too, his deeply felt repentance evident in Genesis 44: 18-34 was such that God was free to bless him greatly. His brothers would praise him (Judah means “praise”). He would subjugate his enemies. His father's children would bow to his authority. He is likened to a lion, the king of beasts, feeding on the spoils of his conquest. The scepter of kingly authority would not depart from Judah, nor a lawgiver, until the coming of Shiloh, the Lord Jesus. To Him (Shiloh) would be the obedience of the people.

Verse 11 however intimates His lowly character of identifying Himself with the godly in Israel. For a king was not expected to ride a donkey, but a horse, yet the Lord Jesus is prophesied of in Zechariah 9: 9 as coming to Jerusalem riding on a donkey, and the Gospels give the history of this (Matt. 21: 1-9; Mark 11: 1-10; Luke 19: 35-38). But the vine and the “blood of the grapes” in which He washes His clothes is typical of the voluntary sacrifice of the Lord Jesus on Calvary. His eyes red with wine are a contrast to “His eyes like a flame of fire” in Revelation 1: 14, where He is presented as judging in righteousness. In Genesis 49: 12 He is seen in grace, for also His teeth are white with milk, which speaks of gentle nourishment of the Word of God, a contrast to the sharp sword going out of His mouth (Rev. 1: 16), which also refers to the Word of God, but in terrible judgment.

The prophecy concerning Judah then denotes Israel's history from David until the sacrifice of the Lord Jesus. David was of the house of Judah, a “man after God's heart,” not because he was without sin, but because he had a character that confessed and judged his sin (as did Judah). He was a type of Christ the King of Israel, and this prophecy therefore goes right on to the time of Christ's coming in grace and His sacrifice. So far as the flesh is concerned, Judah himself was the same as his brothers, Simeon and Levi. It is not because he was better than they that his prophecy is favorable, but rather, their history signifies the ruin of Israel under law, while God makes Judah typical of the answer to Israel's sin, that is, the coming and sacrifice of the Lord Jesus.

ZEBULON (v. 13)

Zebulon was Leah's sixth son, and for some reason is mentioned before Issachar, her fifth son. He would dwell at the seashore, which indicates the time of Israel's being dispersed among the Gentiles, as they have been since their rejection of Christ, for the sea is a type of the Gentile nations, and being a haven for ships implies Israel's trade and commerce with the Gentiles.

ISSACHAR (vv. 14-15)

Issachar is said to be a donkey lying down between two burdens, becoming content to be a slave. Thus, when Israel has been mixed up with Gentiles, she has become a virtual slave to them rather than having Gentiles subservient to her. This condition of things continues through “the times of the Gentiles,” so will not change until the time of the great tribulation.

DAN (vv. 16-18)

Dan was the first son of Rachel's maid Bilhah. “Dan shall judge his people as one of the tribes of Israel.” Prophetically this brings us to the time when self-government is resumed in Israel. To some degree this has been true since 1948. But it is added that “Dan shall be a serpent by the way, a viper by the path, that bites the horse's heels so that its rider shall fall backward” (v. 17). This prophecy specifically refers to the tribulation period when satanic activity rises to a dreadful height in the proud, deceitful reign of the antichrist in Israel. When we compare this verse with Revelation 7, it seems likely the antichrist will come from the tribe of Dan, for in Revelation 7 Dan is omitted from the 144,000. Well may Jacob add here, “I have waited for Your salvation, O Lord!” Yet even though Dan is missing from the 144,000 sealed in Revelation 7, he will have his place in the blessing of the millennium, for it is plainly declared that he will judge his people as one of the tribes of Israel.

GAD (v. 19)

Gad was the first son of Zilpah, Leah's maid. His name means “a troop,” and this name is used in the prophecy that a troop (armies of enemy nations) would trample Gad (representing Israel) underfoot, as will be fulfilled in the tribulation period, but that Gad will in the end overcome the troop. God will give Israel the victory through our Lord Jesus Christ.

ASHER (v. 20)

Asher was Zilpah's second son, his name meaning “happy.” The prophecy concerning him implies the rich provision that God will make for the nation Israel, even “royal dainties,” when they are restored to their land in the millennium, a wonderful contrast to their years of deprivation and desolation!

NAPHTALI (v. 21)

Naphtali was the second son of Bilhah, and is here called “a deer let loose; he uses beautiful words.” This describes another side of Israel's blessing in the coming kingdom. After being restrained in bondage for centuries, she will be like a deer let loose in the open to enjoy the liberty she has forgotten was ever possible. This freedom too will bring beautiful words to her lips. Instead of bitter cursing, her mouth will be filled with praise and thanksgiving to the Lord. In the Church of God today we are already blessed with such experience, as Ephesians 4: 8 tells us, “When He ascended on high, He led captivity captive, and gave gifts to men.” The marvelous death and resurrection of the Lord Jesus has set believers free from a state of captivity; and to express that liberty we are given gifts from God to speak “beautiful words,” words that could never have been spoken before the Lord Jesus died and rose again.

JOSEPH (vv. 22-26)

The two sons of Rachel are left for the last consideration, though they are actually first in importance. For they are both types of the Lord Jesus. Joseph speaks of Christ as the One through whom all blessing in the Millennium will be secured both for Israel and the nations. He is a fruitful bough by a well, drawing refreshment from the well of the Word of God, and his branches running over the wall, the wall of separation between Israel and the Gentiles. His branches run over for the blessing of Gentiles.

This fruitfulness was not hindered by the fiercest opposition that the enemy could mount against Him. Joseph in his many afflictions remained firm and decided in his stand for God, in this way being a lovely type of Christ, who suffered far more than Joseph, His hands being made strong by the hands of the mighty God of Jacob. To press this typical character more fully, it is said in verse 24, “From there is the Shepherd, the Stone of Israel.” As the Shepherd Christ is the example of faithful, tender care. As the Stone He is the solid basis of all blessing.

Verses 25-26 indicate the widespread fullness of the blessing of the Almighty resting upon the Lord Jesus. There are blessings of heaven above, implying, though only faintly, that He would have a heavenly company, as in fact He does today, “blessed with every spiritual blessing in heavenly places in Christ” (Eph. 1: 3). “Blessings of the deep that lies beneath” implies the blessing of Gentile nations through the Messiah of Israel (Rev. 17: 15). The heavens speak of that which is above Israel, and the deep that which is in a lower place, as Gentiles will rightly be.

As to Israel, the Lord will share with her “blessings of the breasts and of the womb. The blessings of your father have excelled the blessing of my ancestors, up to the utmost bound of the everlasting hills.” The breasts speak of nourishment, and the womb, of fruitfulness, thus showing that the land will produce abundantly. Israel's blessing in Christ will excel the blessings of Jacob's ancestors, Abraham and Isaac, with widespread earthly blessing, “to the utmost bound of the everlasting hills.” This completes the three spheres of the great blessing connected with the Messiah, the heavens, the deep, and the hills of earth.

All are on the head of Joseph, the one who was separated from his brothers, typical of Christ, blessed after suffering. All blessing then in the coming day will be seen to depend on the One who has suffered total rejection and the ignominious death of the cross, but who has been raised from among the dead and exalted above all heavens.

BENJAMIN (v. 27)

In contrast to Joseph, only one short verse is devoted to Benjamin. He speaks of Christ also, not as the Sufferer, but as “the Man of God's right hand,” who will, as a wolf, strike fear into the heart of His enemies, judging in perfect righteousness all who rebel against divine authority. This will be seen in the judgments of the tribulation and also at the Great White Throne, where at last every enemy will be fully put under His feet. He will gain “the spoil” also, and divide it among believers. In other words, there will be results in blessing for Him and for believers because evil has finally received its just judgment.

Verse 28 concludes the subject of Israel's blessing each of the tribes. It may not sound as though Simeon and Levi were blessed (vv. 5-7), but the honest exposure of their sin is in itself a blessing if they would simply accept it in a spirit of self-judgment.

THE DEATH OF JACOB (vv. 29-33)

Jacob, maintaining full possession of his senses to the end, calmly gives instructions to his sons to bury him with his fathers, Abraham and Isaac, in the cave of Machpelah that Abraham bought from Ephron the Hittite (Gen. 23: 16-20). Jacob was thus indicating that he had the same faith as his fathers in the resurrection power of God. He mentions that Abraham and Sarah, Isaac and Rebekah and Leah had been buried there. Also, he reminds his sons that the purchase of the cave and the field had been made from the children of Heth, which means “fear.” Those unsaved are the children of fear, who, through fear of death, are all their lifetime subject to bondage (Heb. 2: 15).

The evidence of Jacob's being at this time led by the Spirit of God is beautiful. All seems to be ordered with calm deliberation, every necessary thing attended to in perfect time, so that his death was the expected culmination of all. How different was this than the disorder of much of his earlier life!

Genesis 50

JACOB'S BURIAL (vv. 1-14)

The sorrow of Joseph over his father's death is seen in verse 1. It is an interesting study to consider the times in which Joseph is recorded as weeping. In contrast to burial, as in other countries, Joseph gives orders to the physicians to embalm his father. This required forty days, and he was mourned for 70 days (v. 3). Much later than this, Egyptian history records that 30 days were required for embalming and 72 days of mourning were held for a king, which are not significant changes, but the implication is evident that someone did not invent this story later in history, for he would have given the figures he was acquainted with.

Joseph then gained a favorable response from Pharaoh as to burying his father's body in Canaan, as he had sworn to Jacob (vv. 4-6). This called for a tremendous sized funeral procession all the way from Egypt to Canaan, including all the elders of the house of Pharaoh and the elders of the land of Egypt, as well as Joseph's brothers and families except for their little ones (vv. 7-8). Not only this, but chariots and horsemen accompanied them (v. 9). There was nothing like this at the funerals of Abraham or Isaac, but here God is showing to us the sovereignty of His great power and grace in producing sympathy among the Gentiles for His people Israel. Though Israel's immediate father dies, his descendants remain, God giving them favor among the Gentiles.

Coming to the threshing floor of Atad, the company mourned deeply for seven days (v. 10). On the threshing floor the chaff is separated from the grain. It speaks of blessing resulting from suffering, a picture of the nation Israel being eventually blessed through the tribulation (the threshing).

The Canaanites inhabiting the land were so impressed by this sight that they named the place Abel-mizraim, meaning, “the mourning of the Egyptians” (v. 11). Because Joseph had saved Egypt, the Egyptians recognized that salvation came from Israel (John 4: 22), and therefore Gentiles have every reason to show deep respect for Israel. We today (Christians) must never forget that our Savior came from Israel.

The sons of Jacob then buried him in the place he had designated (v. 13), which we have seen implies Jacob's faith in a God of resurrection. Then Joseph and his brothers returned to Egypt.

JOSEPH'S CHARACTER REMAINS CONSTANT (vv. 15-21)

When their father had died, the brothers of Joseph were fearful that Joseph's attitude toward them would change to one of hostility in recalling the way they had treated him (v. 15). But it was not his father's mediatorship that caused Joseph to show kindness to them for their ill treatment. It was rather his relationship to God that moved him. He had shown the kindness of God to them, just as the Lord Jesus, in a higher way, has manifested the love and grace of God to sinners who had rebelled against Him. More than that, Joseph's words to them had only been good (Gen. 45: 4-8). Could they not simply trust his word? Sometimes those who have trusted the Lord Jesus have lingering fears as to whether they might yet possibly be lost. Why is this? Because they do not take simply at face value the truth of His word, such as John 5: 24.

The brothers send a message to Joseph telling him that their father had told them to request Joseph that he would forgive the trespass and sin of his brothers. Joseph was so deeply moved by this that he wept (v. 17). Why? Because he was saddened to think that his brothers were doubting his faithfulness. How much more is the Lord Jesus saddened by our doubts of the fullness of His forgiveness! But the brothers even humble themselves to the point of coming to bow down to Joseph and tell Him they are his slaves (v. 18).

Joseph's reply is beautiful: “Do not be afraid, for am I in the place of God?” (v. 19). Joseph would not think of judging his own case, for only God is Judge. Also, in spite of his exaltation in Egypt, he faithfully maintained his relationship as brother to all Jacob's sons. He did not excuse their evil thoughts against him (v. 20), but insisted that God had used their evil to produce great good in saving many people from death. So also, the Jewish leaders in Israel meant only to do harm to the Lord Jesus in crucifying Him, but they actually fulfilled God's great counsels of love toward mankind in the accomplishing of a perfect redemption. Many have been saved by this from eternal destruction, though others, sadly, have maintained cold hatred against the Lord, and can only expect judgment.

For those who have repented there is not only the fullest forgiveness, but a provision of great blessing, together with words of kindness and comfort, as is seen in Joseph's assurance of blessing for his brothers (v. 21). He desired simply that they should trust him and believe his word. This is what the Lord Jesus desires of us.

THE DEATH OF JOSEPH (vv. 24-26)

Joseph remained in Egypt till his death at 110 years of age, far beyond the end of the famine. Before his death he became a great, great grandfather of Ephraim's descendants and also of those of Manasseh (v. 23). But his years in Egypt did not change his attitude as regards the promise of God. He still had his heart set on the land of Canaan, as has been the case with Jacob's descendants for centuries, though dispersed throughout the whole world. Though personally Joseph would not enjoy the land, yet he fully desired that the nation Israel would do so, as was true of Abraham, Isaac and Jacob. Therefore Joseph, calmly speaking of his death, commanded that the children of Israel should carry his bones to Canaan for burial when God had fulfilled His promise that He would bring them back to the land. When he died, his remains were embalmed and put in a coffin in Egypt (v. 26). There they remained for centuries till being brought out with Moses in the Exodus (Ex. 13: 19), and finally buried along with the remains of his fathers in Shechem (Joshua 24: 32).

This vitally interesting book of Genesis, the book of life and of origins, ends in great contrast to its beginning — “in a coffin in Egypt.” For it is only the beginning of God's revelation. How much more wonderful and beautiful is the last word from God in the book of Revelation, “The grace of our Lord Jesus Christ be with you all. Amen.”

THE END

L. M. Grant.

Comments on the Book of Exodus

Comments on the Book of Exodus

L M Grant.

PREFACE

This book begins with a nation being virtually born within a nation. From a beginning of only 70 people, Israel developed into a nation of between two and three million. It is this nation that God has chosen to be an object lesson for all mankind, not because they are the best of people, but because they are simply a sample of all humanity. Gentiles should see in Israel precisely what they are like themselves.

Life is the prominent theme in Genesis, though it ends in the contrary condition of “a coffin in Egypt.” Therefore, because sin and death have invaded creation, the subject of Exodus becomes most necessary, the subject of redemption. This redemption involves the very meaning of the word, Exodus — a “going out” from the condition of a corrupted creation, which is symbolized in the exodus of the children of Israel from Egypt. it was necessary first that they should be redeemed to God by the blood of the Passover lamb, typical of the sacrifice of the Lord Jesus (Ex. 12), and then redeemed from the power of the enemy by the superior power of God in opening the Red Sea (Ex. 14) and bringing them safely through to a place that speaks of resurrection.

The latter part of Exodus, however (Ex. 19 to 40), deals with the giving of the law and the complete tabernacle service. These things emphasize the authority of God over a redeemed people and His provision of grace to meet the needs that arise through all their wilderness journey. Neither the law nor the tabernacle ritual are intended for the church of God in our present dispensation of grace, but they are typical of God's authority established over His people today and of His gracious provision for our preservation, protection and guidance through all our history on earth. Thus they will teach us spiritual lessons of a most profitable kind when interpreted rightly.

Exodus 1

ISRAEL MULTIPLIED (vv. 1-7)

The first five verses of Exodus indicate its continuity with the book of Genesis, for they confirm what is written in more detail in Genesis 46: 8-27. This small number of 70 persons, however, rather than integrating with the Egyptian nation, which would be normally expected, maintained an identity totally distinct from them. Since that time too, even though Israel has been scattered for centuries among other nations, God has preserved a clear distinction between them and all Gentile nations, even giving them their land back in 1948. After the death of Joseph and all his generation, the number of Jacob's descendants multiplied tremendously, so that “the land was filled with them” (v. 7).

PERSECUTION RAISED BY EGYPT (vv. 8-22)

Joseph's influence in Egypt was forgotten after his death, and with the rise of a new king Israel could only expect to be discriminated against. The king perceived that the Israelites were becoming more numerous and strong than the Egyptians, and was alarmed that if ever war took place, Israel might become allies of their enemies (vv. 9-10). He did not want them to leave Egypt, for their presence had actually made Egypt prosperous.

Therefore, his proposal was to reduce all Israelites to the status of slaves, putting them under slave-drivers to keep them continually under pressure of work so they could have no opportunity to organize and no strength to resist. They were forced to build two store cities, which were cities of provision for Pharaoh's troops, and in this way they were continuing to forge the chains of their bondage (v. 11).

However, God's wisdom and power are infinitely greater than all the scheming artifice of the world. He used the affliction in such a way as to make Israel multiply greatly in number, which caused vexation and alarm among the Egyptians (v. 12). They could imagine no other answer to this than to increase the rigor of Israel's bondage. As to the three areas of labor mentioned in verse 14, “mortar” would speak of their being made to work in order to help Egypt's unity, for it is mortar that unites. The “brick” speaks of Egypt's progress; and “all manner of service,” of Egypt's prosperity. The world is determined to have believers bow to its authority for the sake of its own selfish ends.

In all the afflictions of Israel God was working in sovereign power and wisdom to make Israel a striking object lesson for all mankind. For Pharaoh, king of Egypt, is the picture of sin personified, and Egypt a type of the world in its willingly serving sin (John 8: 34). But there are others, typified by Israel, in whom God is working, who find themselves helpless to resist the state of bondage into which sin has brought them. God in His wisdom allows the affliction to increase to such a point that the people virtually cry out in distress for deliverance.

The king then conceived the wicked plan of demanding that Hebrew midwives must kill every boy at the time of birth and keep the girls alive (vv. 15-16). But the midwives, because their fear of God was greater than their fear of the king, did not obey the king's cruel commandment (v. 17). The king called the midwives to account for this disobedience, for which they have a good answer to the effect that Hebrew children were already born before the parents called a midwife: therefore the mother knew the child was alive. (vv. 18-19).

Because of the faith of the midwives in thus putting the fear of God first, God further increased the population of Israel by providing households for the midwives (v. 21), that is, giving them children.

Frustrated in his efforts, the king of Egypt takes more drastic action, commanding all his people (the Egyptians) that they should interfere in the Hebrews' households, to throw into the river every Hebrew boy who was born, allowing the girls to live. This reminds us of Herod's decree that all the boys under two years of age in the area of Bethlehem were to be put to death (Matt. 2: 16). Satanic hatred was behind this in both cases, working by means of men's jealous lust for power and authority, but neither succeeded in destroying the child that God had destined as Israel's deliverer.

Exodus 2

THE BIRTH AND PROTECTION OF MOSES (vv. 1-10)

God's hand of overruling power and grace is seen beautifully in this chapter. There is nothing spectacular, but an incident takes place that would be normally unnoticed. A man of the tribe of Levi, Amram by name, married a woman (Jochebed) of the same tribe, who gave birth to a son. However, not being afraid of the king's commandment, and being specially encouraged by the beauty of the child, she hid him for three months. Hebrews 11: 23 tells us that it was the reality of faith that moved the parents in their hiding him.

But the hiding could not continue. Jochebed then did an unusually strange thing which proved to be the leading of God. Making an ark of bulrushes, which we would consider a basket, she covered it with asphalt and pitch, put the child in it and laid it among the reeds in the water near the bank of the river. Thus, in one respect, she obeyed the king's orders by putting her son in the river, but with the ark around him. What a lesson for every Christian mother! Every parent should realize every child born is really under sentence of death from its birth because of the curse of sin. It is wise therefore for the believer by faith to virtually put the child into the place of death, but committing it to the Lord and to the value of His own death, by which alone the child can ever be saved.

The mother, in calmness of faith, returned home, but left his sister to watch from a distance to see what would happen (v. 4). Likely Jochebed knew of the habits of Pharaoh's daughter, and anticipated in some measure what would transpire, for she must have instructed her daughter to do just what she did.

She had chosen the best spot in which to leave the ark, for Pharaoh's daughter came there to bathe, bringing her female attendants with her. Seeing the ark among the reeds, she sent a maid to bring it to her. Her woman's heart was tenderly affected in seeing the beautiful child and hearing him weep. She knew immediately that he was a Hebrew child, but how could she obey her father's decree that the child must be drowned? In fact, before she had time to consider what she should do, the child's sister appeared immediately and asked her if she should go and get a Hebrew woman who could nurse the child for her (v. 7).

Pharaoh's daughter would not be acquainted with Hebrew women, and the suggestion of Moses' sister was to her a providential opportunity of possessing a child of her own, with a more natural mother to nurse the child. The immediate suggestion of his sister also averted the alternative that Pharaoh's daughter might have considered, in having the child put to death.

The child's sister brought her own mother to Pharaoh's daughter, who asked her to take the child and nurse it for her with promise of payment for this (v. 9). Thus, not only was her child preserved alive, but she was privileged to nurse her own child and receive payment for so doing! Very likely she would hear a voice higher than that of Pharaoh's daughter, saying “Take this child away and nurse him for me.” Since she had faith in the living God, she would certainly rear the child for His glory rather than for the pleasure of Pharaoh's daughter.

Those first few formative years would have an inerasable effect on the boy who was to become great among the Egyptians. But the day came when his mother had to give him up to be recognized as the son of Pharaoh's daughter. This would certainly be traumatic for the mother.

MOSES LEAVING EGYPT, RECEIVED IN MIDIAN (vv. 11-25)

The history here passes over many years, but Acts 7: 22 tells us, “Moses was learned in all the wisdom of Egypt, and was mighty in words and deeds.” Then it is added that he was forty years old (v. 27) when Exodus 2: 11 took place. At this time the Lord was moving him to remember seriously his relationship to the suffering nation Israel. No doubt the training of his early years had eventual effect in awakening a long dormant exercise of heart. His first action was to go out to observe how his people were treated by the Egyptians. This was apparently shocking to him, and when he saw an Egyptian beating an Israelite, this stirred his anger. He looked both ways, however, to see that there were no witnesses before he killed the Egyptian and covered him with sand.

The following day he again went out, and this time saw two Israelites fighting. Seeking to remonstrate with the aggressor, he was repulsed by the man as being a meddler, as though he were a prince or a judge appointed over them (v. 14). Further still, he asked, “Do you intend to kill me as you killed the Egyptian?” Thus Moses found that his killing of the Egyptian was not concealed. In championing the cause of Israel he expected some recognition of this on their part (Acts 7: 25), but they did not think that he might deliver them from bondage. At this time they were not ready, and in fact Moses himself was not ready to be the deliverer. God had work to do in his heart as well as in theirs.

This work of God involved the change of attitude of Pharaoh toward him. Though Pharaoh had highly honored him, now he turned against him with the intention of killing him. It was impossible for Moses to be half on Pharaoh's side and half on the side of Israel. God showed him, by means of Pharaoh's opposition, that he could not serve two masters.

What could he do but escape from Egypt entirely? He took a long journey to Midian, possibly nearly one hundred miles, thus being separated altogether from his own people Israel as well as from Egypt. How intense must have been his loneliness! But it was God who had led him there. Sitting down to rest by a well, he witnessed a scene that again stirred his concern for those who were oppressed. Seven daughters of one man, the priest of Midian, came to water their father's flock of sheep, but other shepherds came to drive them away. Moses took up the cause of the weak, helping the young women and watering their flock (v. 17).

When they told their father, Reuel, of the Egyptian who had helped them, he answered them, “And where is he? Why is it that you have left the man? Call him, that he may eat bread” (v. 20). This hospitality developed into an arrangement pleasing to Moses, that he might make his home with Reuel. From Reuel's family Moses then received his wife, Zipporah, who bore him a son, to whom he gave the name Gershom, meaning “a stranger here.”

PHARAOH DIES, BUT BONDAGE CONTINUES (vv. 23-25)

Moses remained forty years in Midian (Acts 7: 30), and in the meanwhile the king of Egypt died. Yet the bondage of Israel was not relieved. We are not told they prayed to God for relief, but their groaning and crying out nevertheless was heard by God. The length of time may seem to us too great, but God's wisdom is greater than ours. In fact, though He took account of their groaning, remembering His covenant with Abraham, Isaac and Jacob, yet the time would be still lengthened out before their deliverance. It was necessary that they should be made to most deeply feel the oppression and bondage under which they suffered, so that they might later appreciate the greatness of God's grace in delivering them. Thus today also God deals with awakened sinners to put them through experiences that will make them realize that bondage to sin is a dreadful thing, so that, when He delivers them, they will have so learned the abhorrence of sin that they will never desire to go back to such a state as that which they had left, and also that they should become thankful worshipers, giving glory undividedly to God the Father and to His beloved Son, Jesus Christ.

Moses had become a shepherd, just as David later was a shepherd before becoming king of Israel. If Moses was to be a true deliverer, he must learn to have a heart of kindness toward those weak and dependent, therefore to treat Israel with shepherd care rather than with a scepter of authority. Thus too, the Lord Jesus was prepared by lowly suffering and kind concern for mankind in all His path on earth, in view of His eventually being exalted as Supreme Ruler over all. His life of devoted obedience to God has proven Him to be qualified to rule, not only in righteousness, but in tender grace. Believers today must have the same character if they are to be of true blessing to others. Peter, a natural leader, who might therefore desire a place for himself, had to endure a sad fall before he was properly fitted to feed God's sheep (John 21: 15-17).

Exodus 3

THE BURNING BUSH: MOSES CALLED TO EGYPT

In tending Jethro's sheep Moses came to Mount Horeb, called “the mountain of God,” because it signified Israel's relationship with God as under law. It is also called Sinai. Only after Moses' long years of desert experience does God finally reveal Himself to him, attracting him by the amazing sight of fire raging in a bush without consuming it (vv. 2-3). As he goes closer to observe this miraculous sight, God calls him by name, warning him not to come near, but rather to remove his sandals, for He says, “The place where you stand is holy ground (v. 5).

The bush speaks of Israel, and the fire is significant of the persecution they suffered at the hand of the Egyptians. But God in His sovereign power would not allow Israel to be consumed by all the opposition of their enemies. He would allow the fire, but would limit its power. But the fact of this being holy ground intimates a much deeper lesson than this, for it is a reminder of the cross of Christ, where all the awesome fire of God's judgment fell upon the Lord Jesus because of our sins. But that fire did not consume Him. Animal sacrifices were consumed by fire, but in great contrast, the Lord Jesus bore and consumed all the fire of God's judgment and has come forth victorious in resurrection. This is truly “holy ground.”

God's revelation to Moses then is full and real. He speaks of Himself as “the God of Abraham, the God of Isaac and the God of Jacob” (v. 6). This is significant of the tri-unity of the Godhead. For Abraham is typical of God the Father, Isaac, of God the Son, and Jacob is significant of the work of God the Holy Spirit in a believer. The Old Testament characteristically uses the expression continually, “the God of Abraham, Isaac and Jacob.” The New Testament is rather characterized by the lovely name “the God and Father of our Lord Jesus Christ” (Eph. 1: 3).

When God spoke to him, Moses hid his face, being afraid to think of looking at God. Now God speaks to him of His people Israel, and that He had observed their oppression by cruel masters. Moses had seen this forty years before, and God knew it well, but the time has only now arrived when God has decided to deliver them out of the bondage of Egypt and to bring them to a good and large land, “flowing with milk and honey,” — a land at the time inhabited by others (v. 8). The reason that the six nations mentioned here were to be dispossessed is intimated in Genesis 15: 16, where it is said at the time of Abraham, “the iniquity of the Amorites is not yet complete.” However, Deuteronomy 7: 1-6 shows that, at the time of Israel's entrance into the land, the iniquity of the Amorites was complete. Along with this, the cry of the children of Israel in Egypt had come into the ears of God, and He was about to act.

God had used various circumstances to prepare Moses for this time when He tells him He is sending him to Egypt to deliver Israel from their bondage (v. 10). Perhaps by this time he thought he was past the age of being usable by God at all, for he was 80 years (Acts 7: 30). But God knew that at 40 he was not ready, and 80 is just the right time, for God does not use one because of his strength, but more likely because of his weakness.

Moses feels himself totally incapable of this great work. He says, “Who am I?” Forty years before he had been ready to act: now he does not feel ready at all. For he has had to learn that human strength is nothing, and only when this has been learned is one really ready for the Lord's service. Therefore, the one sufficient answer to his question is the Lord's assurance, “I will certainly be with you” (v. 12). Without Him all would be hopeless: with Him all is perfectly certain.

However, God adds as a sign that He has actually sent Moses that he and the nation Israel would serve God on this very mountain (Mt. Horeb) when God brought them out of Egypt. No doubt Moses would have desired a previous sign, but God sought to encourage faith in His own Word that would act in view of the future.

Moses was filled with trepidation, as God's servants usually are when called to do His work. He asks that, when he tells the Israelites that the God of their fathers has sent him, what will he say when they ask as to God's name. However, the weakness of Moses' faith does give occasion for God to reveal one great aspect of His name which should encourage every believer. He tells Moses, “I am I who am” (v. 14 — Numerical Bible). Therefore Moses was to declare, “I Am has sent me to you.” In this name is implied the fact that God is the self-existent, eternally existent One. With Him there is no question of past and future, as there is with us. He is the omnipresent One, infinite and eternal. this name is equally applied to the Lord Jesus, who uses the expression many times in the Gospel of John, and seals the matter with the declaration, “Most assuredly I say to you, Before Abraham was, I AM” (John 8: 58). Wonderful name to fill a believer's heart with adoration!

God has told Moses that Israel is to know that God's name is “I Am”, the eternal, self-existent Creator; but they must know also that He is a God who draws near to Israel as “the God of Abraham, the God of Isaac and the God of Jacob.” This is His name forever, and His memorial to all generations (v. 15). We have seen that this emphasizes the truth of God's eternal tri-unity. Thus He is made known to mankind, and He assures Israel of His unchanging love and care toward that nation.

Moses is therefore told to gather the elders of Israel together and give them this message, that the God of Abraham, of Isaac and of Jacob had appeared to him, to declare His knowledge of the sufferings of Israel under the hand of the Egyptians, and that He will bring them back from this bondage to the land of Canaan, a land flowing with milk and honey (v. 17).

After years of prolonged suffering, Israel would now be ready to listen to Moses, God tells him (v. 18). Then he must bring the elders of Israel with him to the king of Egypt and tell him that the Lord God of the Hebrews had met with them, and at His direction they were to ask that Israel might take a three days journey into the wilderness with the object of sacrificing to Him. Such a journey involves a complete separation from Egypt (the world), for the three days symbolizes the truth of death and resurrection, because the death and resurrection of the Lord Jesus is the only basis of worship that God can allow.

Yet Moses was forewarned that the king of Egypt would not allow them to go unless he is compelled by a mighty hand. For this reason God would gradually increase the pressure upon Pharaoh, not at first showing the power of His might, but bringing miraculous signs to bear upon Egypt in such a way that their conscience ought to be awakened to seriously listen and obey the living God. Finally the affliction from God's hand would be so dreadful that Pharaoh would be forced to let them go (v. 20).

More than this, God would dispose the people of Egypt to give the Israelites many necessities for their journey. They were to ask (not “borrow”) these from the Egyptians (v. 22). Of course in their years of slavery they had fully earned all of this, and God would impress on them also that the silver and gold were His: they could therefore receive these things as from His own hand. Compare 1 Corinthians 3: 21, written to believers, “all things are yours.”

Exodus 4

God's message to Moses has been so clear that it cannot be mistaken. He has made no secret of the opposition of Pharaoh, but has declared positively that He would enable Israel to triumph over this and to gain greatly through the experience. But still apprehensive, Moses asks, “Suppose they will not believe me or listen to my voice?” (v. 1). But God had told him they would listen (Ex. 3: 18). Why not believe Him?

God compassionately responds, however, telling him to make use of what was in his hand, a rod, which he threw on the ground. Miraculously, it became a serpent of which Moses was afraid. Then God told him to take it up again by the tail (v. 4). Immediately it became a rod. The serpent is typical of Satan, who has power that is dreaded by mankind. But where does he get his power? He is virtually only a rod in the hand of God. God uses him as He will. But God does give him freedom, up to a certain point, to act according to his own will, and he becomes a dangerous enemy to man. Still, God is in perfect control. As He desires He may turn the serpent into a rod as quickly as He turned the rod into a serpent. Therefore Moses should realize that however strong Satan's opposition may be, God was in sovereign control, and could put power into the hand of Moses to overcome all the power of Satan. How clear a witness that the God of his fathers had appeared to Moses (v. 5)!

To corroborate this God gives a second sign, this time to affect only Moses personally. Obeying God's word to put his hand in his bosom, he found it totally covered with leprosy (v. 6), then doing the same a second time, he found his hand fully restored (v. 7). Leprosy is typical of sin, and in this way God was showing His ability to expose the sin of our own hearts by showing it in the works of our hands. But more miraculously still, God shows His healing power in a heart changed by faith in the Son of God. He has power over sin as well as over Satan.

If Israel would not believe the first sign, they ought to at least believe the second (v. 8). But if they were still unbelieving, then Moses was to take water from the river and pour it on the ground, and God would turn it into blood (v. 9). In water is life, but blood (outside of a body) is the sign of death. God had power also to turn Egypt's sources of refreshment into the corruption of death. Therefore the three great enemies of man,  -  Satan, sin and death  -  are seen to be subject to the great power of God, power God was graciously giving into the hand of His servant Moses.

In spite of the miraculous signs Moses was given, he tried hard to excuse himself from a task for which he did not feel himself qualified. He protested that he was not eloquent, but was slow of speech (v. 10). This does not sound convincing in view of Acts 7: 22, which tells us Moses “was mighty in words and deeds.” God's answer to him was sharp and penetrating, “Who has made man's mouth? Or who makes the mute, the deaf, the seeing or the blind? Have not I, the Lord?” God had made Moses just as he was, and had made him for the specific purpose of delivering Israel. Did God not know what He was doing? Were the thoughts of Moses more correct than God's thoughts? God allowed Moses no excuse. He tells him peremptorily, “Now therefore go, and I will be with your mouth, and teach you what you shall say” (v. 12). This was a clear, absolute command of God.

But though all of Moses' objections were answered, he still resisted. He simply does not want to obey, and pleads with the Lord to send someone else instead of him (v. 13). In this he certainly went too far, and stirred the anger of the Lord against him. Could He excuse Moses? Not at all: Moses must go. Yet the Lord's compassion is again seen in His telling Moses that Aaron his brother was already on his way to meet Moses, and would be glad for their reunion (v. 14). Aaron could speak well, and God would allow Moses to speak the words of God to Aaron, so that Aaron might repeat them to the people and to Pharaoh (vv. 14-16). Aaron's mouth would be the instrument by which Moses would speak to the people, and Moses would be the instrument by which God would speak to Aaron. Moses must also take the rod by which to perform the signs God would order.

THE RETURN OF MOSES TO EGYPT

To clear the way with Jethro, Moses tells him simply that he desires to return to Egypt to contact his relatives there if they were still alive (v. 18). He does not even mention God's appearing to him with the message that he was to deliver Israel from their bondage. Certainly it was wise for him to wait to find out what would transpire. Jethro was perfectly agreeable, and also he had further word from the Lord that all those who had wanted Moses put to death had by this time died themselves, so that the Lord had opened the way for him to return to Egypt (v. 19).

He took his wife and sons, using a donkey for transportation, so that he evidently did not have a large amount of provisions for the long journey. However, the Lord again speaks to him in advance of his arrival in Egypt, telling him to do all the wonders before Pharaoh that God had given him to do, but that God would harden Pharaoh's heart in determination not to let the people go. This was a preparation Moses needed. In the face of Pharaoh's opposition, he was to insist that the Lord has declared, “Israel is My son, My firstborn. So I say to you, let My son go that he may serve Me. But if you refuse to let him go, I will kill your son, your firstborn (vv. 22-23).

However, at a place of lodging on the way an incident took place that may seem to us unusually strange. The Lord met Moses and sought to kill him. Of course, if the Lord intended to kill Moses He could have done it without any preliminaries. Also, it is clear that He had no intention of killing him, for He had already told Moses that he would deliver Israel from Egypt. However, it is implied that the sentence of death was against Moses because he had not carried out that sentence in his own household. Zipporah may have objected to the circumcision of her son, for she realized that this must be done so as to preserve Moses from death. God had told Moses, “Israel is My son,” and Moses is to be reminded that God's son Israel too must learn the truth of circumcision  -  the cutting off of the flesh  -  which is typical of death itself. For there is no proper relationship with God apart from death to the flesh.

Zipporah's task of performing circumcision on her son was evidently unpleasant, and she tells Moses he is a husband of blood to her. But it is never a pleasant task to press home upon our children's hearts and consciences the lesson of death to all that is of the flesh. We may shrink from the sight of blood being shed, but we must be reminded that “without shedding of blood there is no remission” (Heb. 9: 22). Only when Zipporah had circumcised her son did the Lord let Moses go.

The Lord was sovereignly, yet only gradually, marshaling His forces to implement the deliverance of Israel. He tells Aaron to go to the wilderness to meet Moses (v. 27). Before this time, since Moses was only a little boy, they must have had almost no contact. Now Moses was 80 years of age, and Aaron 83. This was a long journey for Aaron, both to meet Moses at the mountain of God  -  evidently Horeb  -  and to return with him to Egypt.

The meeting of Moses and Aaron was most cordial, and Moses had time to inform Aaron, on their journey toward Egypt, of all God's words to him and of the signs commanded by the Lord (v. 28). Thus they would be prepared together to speak to the people and to Pharaoh.

Arriving in Egypt, they gathered together all the elders of Israel, and Aaron spoke to them what Moses had dictated, and showed them the signs the Lord had told them to (vv. 29-30). As God had told Moses, the people of Israel believed their message that the Lord was visiting His people and taking full account of their sufferings under the bondage of Egypt. They bowed their heads and worshiped. God had waited until such a time that Israel was ready to receive His messengers. It was He who opened the way.

Exodus 5

THE FIRST APPEAL TO PHARAOH AND THE RESULTS (vv. 1-23)

Moses and Aaron then gain an audience with Pharaoh, and simply tell him the message that the Lord God of Israel has for him, “Let My people go, that they may hold a feast to Me in the wilderness.” But Pharaoh's response was both contemptuous and defiant: “Who is the Lord that I should obey His voice to let Israel go? I do not know the Lord, nor will I let Israel go.” In spite of this decisive refusal, Moses and Aaron pled with Pharaoh, telling him that the God of the Hebrews had met with them, and it was He whom they represented in asking that Israel might go three days' journey into the desert, to sacrifice to Him. His Word was authoritative, and He could bring serious repercussions upon them if they did not go.

This only irritated Pharaoh, however, who told them they were hindering the Israelites from the work of slaving for Pharaoh, and told them to get back to their work. Not content with this, however, he commanded his servants to increase the labor put on the shoulders of the Israelites, requiring them to not only make brick, but to gather the straw to put into the bricks. They must not reduce the quota of bricks required, but gather the straw for them also (vv. 8-11). There is a spiritual lesson here too. The world's building is like bricks of Nile mud with no straw, no cohesion. Now Israel is to be forced to supply the cohesion. What bondage it is to a child of God to have to labor for the unity of a world that rejects his Lord!

As well as this increasing their labor, it resulted in the Israelites being scattered throughout the land to find straw (v. 12). This was a cunning way of destroying unity among Israelites and to keep them weak. The officers of the children of Israel appealed to Pharaoh because of the increased pressure on them making their work intolerable, and because they were beaten when they failed to produce as much as when they were given straw (vv. 15-16). But Pharaoh was adamant, telling them they were idle and that for this reason they were talking about going to sacrifice to the Lord (v. 17).

The wisdom of God was behind all this in a way that Israel was not prepared to understand. God would not deliver them until it came to a point that they felt the oppression so deeply as to cry out to God for deliverance, rather than to look at second causes. So it is for us today too. It is always man's way to look for someone to blame for the misery that his own sins have caused him. God has to therefore deepen such exercise in our hearts that we realize that is is only our pride that blames others for our sins, so that when deliverance comes, we are the more deeply thankful, and delivered from a state of complaining.

Feeling the situation to be intolerable, the officers of Israel were ready to blame Moses and Aaron for it as they came out from Pharaoh's presence, telling them it was they who made Israel abhorrent in the sight of Pharaoh, simply because they had given the Word of God to Pharaoh.

They said “the Lord look on you and judge” (v. 21). Did they expect the Lord to pass judgment on Moses and Aaron because they had obeyed the Lord? But this is only one of the tribulations a servant of the Lord is often called upon to bear. Thus they are in the middle, having to suffer both from Pharaoh and from Israel. But by such afflictions the Lord sees fit to educate His own, to develop spiritual strength.

Moses therefore could appeal only to the Lord (v. 22). but not as pleading for help, rather in complaining and questioning as to why the Lord had brought further trouble to Israel, and why He had sent Moses. Did he not remember that God had forewarned him of Pharaoh's refusal to listen, and that Israel's sorrows would be increased before their deliverance? But he complains that since he had spoken to Pharaoh, God had not delivered the people, but that Pharaoh had only harmed them. Thus, though God had sought faithfully to prepare Moses for what would happen, Moses has not been prepared. How like our own perplexity when hard things happen that God has before warned us of in His Word!

Exodus 6

GOD'S FURTHER PATIENT PREPARATION (vv. 1-13)

The impatience of Moses and of the children of Israel could not hasten God to act out of impatience. He accomplished matters in His own wise way. He tells Moses, however, that he will see what God would do to Pharaoh, for not only would Pharaoh grudgingly let Israel go, but would use his power to drive them out of his land.

Moses needs reassuring, and God speaks to him of what He had repeated before, “I am the Lord. I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but as Lord (Jehovah) I was not known to them.” He is the same God who had proven faithful to the fathers of Israel, though they were not acquainted with the significance of His name “Lord” or “Jehovah.” This is His name, not only in His great power and dignity, but in covenant relationship with His people, a God of goodness and compassion in dealing with the needs of Israel.

Connected with His name “Jehovah” therefore, He makes three assertions as to what He has done: (1) “I have also established My covenant;” (2) “I have also heard the groaning of the children of Israel;” (3) “I have remembered My covenant” (vv. 3-5). This is followed by seven “I wills.” Because He is Jehovah, He says, (1) “I will bring you out;” (2) “I will rescue you;” (3) I will redeem you;” (4) “I will take you to Me;” (5) I will be to you a God;” (6) “I will bring you in;” ( 7)”I will give it (the land) to you” (vv. 6-8). He concludes as He had begun, “I am the Lord.”

When Moses brought this message to Israel, however, they were so burdened with anguish that they were not disposed to listen (v. 12). Thus also, when one is brought down with a painful conviction of his own guilt before God, he may feel there is really no hope for him in spite of the gospel being told him.

But God was not defeated. He gives Moses and Aaron a charge both for the children of Israel and for Pharaoh as to Israel's being brought out of Egypt (v. 13).

LEVI CHOSEN FOR PRIESTHOOD (vv. 14-30)

Intervening at this place is a partial genealogy of the first three sons of Jacob. Reuben and Simeon are dismissed with only one verse dealing with each (vv. 14-15). For Reuben speaks of the strength of the flesh (Gen. 49: 3) which can have no place in the true service of God. Simeon stands for the cruelty and divisiveness of nature, which was shared by Levi also (Gen. 49: 5-7), but Levi's name (meaning joined) seems to imply that in him evil was exposed and judged, specially since he had three sons, reminding us of resurrection, which is the only true basis of the fulfillment of God's covenant. These sons were Gershon, Kohath and Merari.

The first son of Kohath was Amram, who married Jochebed (vv. 18-20), of whom Aaron and Moses were born. Others of the line of Levi are mentioned, then Aaron's wife and four sons (v. 24), then his one grandson Phinehas also. The rest of the tribes of Israel are not considered here for God is focusing on the two chosen leaders of Israel, Moses and Aaron (vv. 26-27). Verses 28-30 refer back to verses 10-12, so that the question of Moses there is answered in the beginning of Chapter 7.

Exodus 7

GOD'S ANSWER TO MOSES (vv. 1-7)

Though Moses had protested that he was of uncircumcised lips, God assured him that He was making Moses a god to Pharaoh, therefore that Pharaoh would not be able to totally ignore Moses. Aaron was to be Moses' prophet and would speak all that Moses communicated to him as the command of God, the only object being to demand that Pharaoh release the children of Israel. Again He tells Moses that He will harden Pharaoh's heart and will use Pharaoh's stubbornness as a cause of multiplying His signs and wonders in Egypt (v. 3). There was no reason for Moses and Aaron to be discouraged by Pharaoh's refusals, for God was in perfect control of this. Egypt would only incur the greater judgment by their defiance, and would find by painful experience that God is absolutely Lord (v. 5).

At this time (v.6) we are told that Moses and Aaron did as the Lord commanded them, and no mention is made of any further complaints on their part. Their age is told us,  -  Moses 80 years and Aaron 83. We may wonder at their physical energy at that age, but even when Moses was 120 years “his eyes were not dim nor his natural vigor diminished” (Dt. 34: 7). It is Moses who wrote Psalm 90, which tells us “The days of our lives are seventy years; and if by reason of strength they are eighty years, yet their boast is only labor and sorrow, for it is soon cut off and we fly away” (v. 10). But God made Moses himself a striking exception!

AARON'S ROD BECOMES A SERPENT (vv. 8-13)

The first sign with which Pharaoh was to be faced was that of Aaron's rod being thrown on the ground and turning into a serpent (vv. 9-10). This is typical of God's using even Satan as a rod of His authority to accomplish His purposes in this way. It would tell Pharaoh that even his power (moved by Satan) was under the control of God. However, Pharaoh had seen apparent miracles wrought by magicians, and he brings such men in to imitate what Aaron had done. Using magic arts, they were able to have their rods turned to serpents when thrown down. In this way falsehood always resists the truth (2 Tim. 3: 8). But Aaron's rod swallowed up the rods of the magicians. Yet Pharaoh remained obdurate: he would not give in.

PLAGUE # 1: WATERS TURNED TO BLOOD (vv. 14-25)

The first plague God sent was announced beforehand to Pharaoh. God told Moses that Pharaoh would go out in the morning to the river. Moses was told to stand there with the rod that had before become a serpent, and repeat God's message demanding that Pharaoh let Israel go. Then he announced to Pharaoh that he would strike the waters of the river that they might become blood (v. 17), that the fish would die, the river would stink, and the people would find it loathsome to try to drink of the river. The announcement evidently had no effect on Pharaoh, and the Lord commanded Moses to do just what he had warned (v. 19). When he did this, the result was just as he had said (v. 21).

The magicians used their enchantments to do the same thing. God had sent the trouble; and Satan shows he can bring trouble too, but he cannot take it away. Pharaoh regards the whole matter as if it was only a matter of magic, and with no apparent concern, went back into his house (v. 23). Yet he ought to have realized that this was a most significant matter. The Nile was Egypt's god: they gave it the name “Osiris,” which represented all that was good. Another god, “Typhon,” represented all that was evil, and was regarded as blood-red. All Egypt would recognize that to turn water to blood was to make evil triumph over good.

The Egyptians were thus given the work of digging wells in the vicinity of the river so as to find water to drink. This continued for seven days (v. 25), evidently being relaxed at the end of this.

Exodus 8

PLAGUE # 2: FROGS (vv. 1-15)

Again God gives the opportunity to Pharaoh to respond to His demand to let Israel go (v. 1). But Moses was to accompany this with the warning that, if Pharaoh refused, their land would be inundated with a plague of frogs which would not remain outside, but would come into their homes, into their bedrooms and beds, into their food and kitchen utensils (vv. 2-3).

Since Pharaoh did not heed the warning, the Lord gave the order to Moses that Aaron was to stretch out his hand with his rod over the streams, rivers and ponds, with the result that frogs came up to cover the land of Egypt. The first plague taught the serious lesson of death, now the second signifies uncleanness (Rev. 16: 13-14). It is a picture of the the far more revolting moral and spiritual pollution that infects all levels of society when the Word of God is refused. Unclean spirits take advantage of this refusal, and God allows them to work their evil designs, just as today every area of life is badly affected and corrupted by the uncleanness that people choose in preference to the Word of God. The magicians too could introduce such uncleanness, but could not reverse it. God had done this in discipline toward Egypt, to expose to them the actual condition of moral uncleanness that permeated their nation. The magicians did it to show off their magic skills, but they only increased the scourge, just as cunning impostors, trying to imitate spiritual power, only add their own uncleanness to the wickedness in the world. Pharaoh may have seen through this, for he did not appeal to the magicians to take the frogs away.

He did call for Moses and Aaron and asked them to entreat the Lord that the frogs should be taken away, and promised to let the Israelites go in return for this favor. Moses responded by asking Pharaoh to decide for him what time he should ask that the frogs should be banished (v. 9). Pharaoh told him, “Tomorrow.” (Perhaps he thought that God could not be expected to do it so quickly as “today”!) Moses let him know immediately that his prayer will be answered at the precise time so that Pharaoh may have the clear evidence that there is no other like the Lord God of Israel (v. 10).

As it was declared, in answer to Moses' prayer, the Lord reduced the frogs to nothing. They died and were gathered in heaps so that their stench only remained, a reminder of the bad odor of Egypt's uncleanness. But when Pharaoh was relieved of this scourge, he only hardened his heart in determination to keep Israel in captivity (v. 15).

PLAGUE NO. 3  -  DUST TURNED TO LICE (vv. 16-19)

The third plague was not announced beforehand. Aaron was told by Moses to stretch out his rod and strike the dust of the land, so that it might become lice throughout all the land of Egypt. The lice however did not remain on the ground, but in accordance with the character of dust, it settled on people and animals. This was a personal contamination that would be virtually intolerable. The magicians attempted to imitate this with their enchantments, but could not do so. They had to admit that “this is the finger of God” (v. 19). They had before brought up frogs, but the frogs were already there to bring up. Now when dust was actually turned to lice, they recognize that this was bringing life from a lifeless source. They could not do this, even in the case of the lowest form of life. But in spite of this, Pharaoh blindly hardened his heart, as so many do today in spite of being faced with God's clear testimony to the gospel of His Son.

PLAGUE #4  -  FLIES (vv. 20-32)

On this occasion Moses is to again give warning to Pharaoh. He repeats God's previous command to let His people go, and warns that otherwise God will send swarms of flies to fill the houses of the Egyptians and to plague the people themselves, as well as covering the ground. The word “swarms” is evidently properly translated “a mixture,” indicating a mixture of small insects. In this case it is announced that the Israelites would be entirely free from the plague: only Egypt would suffer (vv. 22-23).

The warning again meant nothing to Pharaoh, so the land was devastated by the swarms of insects. Then Pharaoh was worried enough to call Moses and Aaron, telling them they could go and sacrifice to God, but within Egypt (v. 25). But Moses could not accept this. God's order was that they should go three days' journey before sacrificing. More than that, the Egyptians considered the sacrifice of sheep and oxen as an abomination, and would respond violently if done in Egypt (v. 26). The world does not understand the true worship of the people of God, and it is not be be mixed with worldly principles. The three days' journey is typical of the fact that true Christian worship is on the ground of the death and resurrection of Christ.

Pharaoh agrees that he will let them go, but with some reservation, saying they should not go very far, and asking that they supplicate the Lord to take away this scourge. Moses was plainly skeptical of Pharaoh's sincerity, but told him nevertheless that he would pray for this release, which he did (vv. 29-30). The answer was given immediately, but Pharaoh deceitfully returned to his state of stubborn resistance (vv. 31-32).

Exodus 9

PLAGUE # 5  -  LIVESTOCK DISEASED (vv. 1-7).

Again the Lord requires Moses to repeat his demand to Pharaoh to let the people go. This time He warns that if Pharaoh refuses, He will send a very severe pestilence on all the livestock of Egypt, a disease that would issue in death, and that Israel would be immune from it. There is a pointed lesson in this that the selfish greed of man eventually destroys those things that are necessary to serve his interests. For instance, men resort to strikes, civil rights riots, etc. in demanding what they call their own rights, but they always become the losers.

Verse 6 tells us that “all the livestock of Egypt died.” Yet verse 19 indicates there were cattle in Egypt at the time of the seventh plague. The answer may be that the word “all” in verse 6 is not intended to be absolute, but used in a general sense, or else other livestock could have been brought in after the fifth plague. Pharaoh sent an inquiry to find that none of the livestock of the Israelites were affected, but in spite of this he hardened his heart against the Lord.

PLAGUE # 6  -  BOILS (vv. 8-12)

In this case there was no previous warning. The Lord told Moses to take ashes from a furnace in his hands and in the sight of Pharaoh to scatter them toward the heavens, evidently tossing them upward so that the wind would disperse them every direction. As he did this, the ashes became a fine dust, bringing with it such infection as to inflict boils on people and animals.

The magicians made no attempt to imitate this miracle because they were themselves stricken with boils, and likely were not anxious to have more of them! This plague is typical of the personal moral corruption that results from resistance to the truth of the Word of God. But even this did not persuade Pharaoh to repent of his state of stubbornness in refusing God's Word to let His people go.

PLAGUE # 7  -  HAIL (vv. 13-35)

Once again the Lord commanded Moses to repeat the same message to Pharaoh (v. 13), adding that He will continue to send plagues on Pharaoh, on his servants and on his people, until at last Pharaoh would be cut off from the earth (vv. 13-15). More than this, Pharaoh is told that God Himself had raised Pharaoh up for the purpose of displaying in Pharaoh the superior power of God, and that through all this history God's name would be declared through the entire earth (v. 16). For matters like this would certainly be reported worldwide.

Since Pharaoh continued to exalt himself against God' people, and therefore against God Himself, he is told that the next day God would sent an extremely heavy hail such as Egypt had never before experienced (v. 18). But he is graciously warned that animals left outside would be killed. Some among Pharaoh's servants feared the Word of the Lord and heeded the warning, and of course their animals were safe, but others had no respect for God's Word and suffered the consequences. (vv. 20-21).

When Moses acted on God's Word, stretching forth his hand toward heaven, the hail was accompanied by thunder and lightning, the fire running along on the ground, an infliction that affected the land of Egypt more severely than anything previously known, damaging all vegetation and breaking trees as well as killing livestock and people who remained outside. Again the land of Goshen was spared, so that Israel did not suffer at all from the hail.

This awesome affliction was so alarming to Pharaoh that he called for Moses and Aaron (v. 27), telling them, “I have sinned this time,” and admitting that the Lord is righteous and he and his people wicked. He need not have said this at all, though it was true, but he should certainly have meant it when he promised to let Israel go if the plague were stopped (v. 28).

On the basis of his promise, however, Moses agreed to ask the Lord to remove the plague, and it would cease immediately Moses left the city, giving witness to the fact that the earth is the Lord's (v. 29). Yet Moses adds that he knew that Pharaoh and his servants would continue to prove rebellious (v. 30). It is added here that only the early crops (flax and barley) were ruined, not the later crops (wheat and spelt).

As Moses had said, the Lord gave respite from the hail, and again Pharaoh fulfilled Moses prediction by hardening his heart in refusing to let Israel go.

Exodus 10

PLAGUE # 8  -  LOCUSTS (vv. 1-20)

Again the Lord reminds Moses that He Himself had hardened Pharaoh's heart and the hearts of his servants in order that He might publicly show His signs before them, as well as that God's great works of power might have very real effect on Israel's present generation and on generations to come, that they might realize that it was indeed the living Lord of glory who was dealing with them (vv. 1-2).

Moses and Aaron again stand before Pharaoh to repeat God's demand that he should humble himself before the Lord and let Israel go. They leave him with the warning that if he still refuses, God would bring a tremendous swarm of locusts into the land of Egypt such as would cover the face of the earth, and that they would consume every green thing that was left in Egypt. They would also fill the houses, causing distress such as had never been known (vv. 3-6).

The warning was alarming enough to Pharaoh's servants that they themselves appealed to Pharaoh that he would let Israel go rather than continue to suffer from God's severe inflictions (v. 7). They asked him if he does not know yet that Egypt is destroyed. Therefore Pharaoh had Moses and Aaron brought back, telling them that Israel may go, but with definite reservations. Who are those who would go? Moses answered, “We will go with our young and our old; with our sons and with our daughters, with our flocks and our herds we will go, for we must hold a feast to the Lord” (v. 7). There is to be no compromise. The believer is to be for the Lord, his household is also for the Lord, and all that he possesses. Let every child of God have the same purpose of heart in this as did Moses.

But Pharaoh would not accede to this. He tried to intimidate Moses by warning him that if they all left they would run into serious trouble, and sarcastically implying that they could not depend on any real help from the Lord being with them (v. 10). He would give permission only for the men to go, knowing that they would soon return when they did not have their families with them. So Moses and Aaron were driven out from Pharaoh's presence (v. 11). Such is the obdurate pride of an ungodly man of the world, influenced by Satan!

At the command of the Lord Moses stretched out the rod in his hand over the land of Egypt, and the east wind blew that day and night, bringing with it a tremendous swarm of locusts such as had never been before, and of which we are told there would never again be such a scourge (v. 14). All the land of Egypt suffered from this, with all their green vegetation completely eaten up (v. 15).

The shock to Pharaoh was so great that he called hastily for Moses and Aaron, telling them again that he had sinned against the Lord and against Israel, pleading that they might forgive his sin this one time and pray to the Lord to take away this frightful infliction.

Through the intercession of Moses God again gave relief to Egypt, sending an exceptionally strong west wind that carried all the locusts with it to drown them in the Red Sea (v. 19). However, in His sovereign government God hardened Pharaoh's heart so that he still refused to allow Israel to leave.

PLAGUE # 9  -  DARKNESS

The ninth plague was not announced beforehand. The Lord simply tells Moses to stretch out his hand toward heaven, and a thick darkness falls over all the land of Egypt, continuing for three days, a “darkness which may be felt.” It is symbolical of the spiritual darkness that unbelief prefers (John 3: 19), but which men find not so pleasant when darkness is never relieved by the slightest ray of light. They deliberately choose darkness rather than light, and later find it is not what they thought it to be. The Israelites were not affected, however. At least they had light in their homes, while the Egyptians were totally confined in darkness. Of course this was miraculous, but Christians today have spiritual light while all around the world is in pathetic darkness.

Again Pharaoh called for Moses with another compromising offer. He will allow even their little children to leave with Israel, but on condition they leave their flocks and herds. Such temptations also come to us through the sinful desires of our own hearts, but we must remember that our possessions too belong to the Lord and are to be used only for Him. Moses refuses any such compromise. Sacrifices to God must be made of the animals they possessed. He insists, “Not a hoof shall be left behind” (vv. 25-26).

Refusing to submit to God, Pharaoh on this occasion allows his temper to flare in bitter anger against Moses. He tells Moses to get out of his presence and not to again even see Pharaoh's face, threatening him that if he does see his face he will die. Moses answers him however with words of solemn portent, “You have spoken well, I will never see your face again!” (v. 29). But it was not Moses who died: it was Pharaoh!  -  a victim of his own folly.

It must be observed that Exodus 11: 8 refers to the same time as Exodus 10: 28-29, so that Exodus 11: 1 to the middle of Exodus 11: 8 took place before Exodus 10: 28-29.

Exodus 11

THE WARNING AS TO PLAGUE # 10 (vv. 1-8)

This warning was given before Pharaoh gave his final threat to Moses. Verses 1-3 form a parenthesis, and verse 1 should read, “And the Lord had said to Moses' (Numerical Bible). These three verses then deal with the Lord's words to Moses before He assures Moses that He will bring only one more plague on Egypt, then Pharaoh would not only let them go, but would drive them out. In view of this Moses was told to advise the Israelites to ask (not borrow) from the neighboring Egyptians jewels of silver and of gold. There is no doubt that Israel had fully earned this by their long service of slavery; and the Lord disposed the hearts of the Egyptians to willingly respond to the Jews' request. Added to this, the Lord had made Moses to be highly respected among Pharaoh's servants and the people generally (v. 3).

From verse 4 to 8 Moses gives Pharaoh his final warning, as directly from the Lord's lips. God had spoken, saying that at about midnight He would intervene in the midst of Egypt's family life, and all the firstborn in the land of Egypt would die, the firstborn of Pharaoh included, together with the firstborn of the lowest of the people, and also the firstborn of beasts. Why the firstborn? Because they are those who ought to be devoted to the Lord, since He is the Creator and the best is rightly His (Ex. 13: 1-2). But Egypt had persistently rejected God's claims as regards Israel, whom He called His “firstborn” (Ex. 4: 22-23). Now it was true that Pharaoh's firstborn would be taken from him.

There would be a great cry of anguish throughout all the land of Egypt, such as had never before been heard there, nor would ever follow (v. 6). As to Israel, however, they would be unaffected. Not even a dog would move its tongue. For it is well known that when even one death takes place, dogs will howl, so that Egypt would be full of howling dogs.

Moses further tells Pharaoh that when the plague of the death of the firstborn took place, all Pharaoh's servants would come to Moses, humbling themselves to urge him and all Israel to leave the land (v. 8). After the many plagues God had sent, showing clearly that His Word was always carried out, it would seem that so dreadful a warning would surely have made Pharaoh stop and seriously consider the danger to both Egypt and to himself. But it was evidently at this point that Pharaoh told Moses, in the words of Exodus 10: 28, to get out of his presence and never to see Pharaoh's face again, adding the threat of death to Moses if this did occur. At this time Moses told Pharaoh he had spoken well: Moses would not see his face again (Ex. 10: 20). Pharaoh was bitterly angry, but Moses “went out from Pharaoh in great anger” (v. 8). This is the occasion of which Hebrews 11: 27 speaks, “By faith he forsook Egypt, not fearing the wrath of the king.” Moses had sought the willing cooperation of Egypt, which was now fully refused. He will no longer labor with them, but will give them up to their chosen destruction.

Again, in verse 9, the Lord gives to Moses the encouragement that, behind the defiant stubbornness of Pharaoh, God Himself was working in order that His wonders should be multiplied in Egypt. Then verse 10 summarizes the results of all the former plagues, in telling us that the Lord hardened Pharaoh's heart in determination not to let Israel go. But this is the last time this is said!

Exodus 12

THE PASSOVER FEAST (vv. 1-28)

The time finally arrives for the Lord to accomplish a work of amazing power in Egypt in the deliverance of a nation numbering over two million, from the bondage of Egypt. Speaking to Moses and Aaron, the Lord tells them that this month was to be to Israel the beginning of months, the first month of their year. A new beginning was to take place at this time, a beginning based on the value of the blood of the lamb of sacrifice (v. 2). Clearly this is typical of the new beginning for any person today who recognizes the value of the blood of Christ as cleansing him from his sins. In receiving Christ he becomes “a new creation,” with old things passing away and all things becoming new (2 Cor. 5: 17).

On the tenth day of the month every man was to take a lamb, at least a lamb for a house. Yet if the house was too small to use the meat of a lamb, then it might be shared with a neighboring house (vv. 2-3). Notice in this three matters of spiritual importance, first, every individual requires the lamb; secondly, every house requires the lamb; and thirdly, the lamb is large enough for others to share. Though many lambs would be sacrificed that night in Israel, yet scripture does not use the plural, “lambs,” but only the singular, “the lamb” or “your lamb” (vv. 4-5). For the lamb preeminently speaks of Christ.

The lamb must be, first, “without blemish,” that is, the sacrifice must be pure enough to atone for sins. Only the Lord Jesus is pure enough to bear the sins of those exposed to the judgment of God. Secondly, it must be a male, the stronger of the sexes. The sacrifice must be strong enough. It is impossible that one mere creature, even if he had not sinned, could atone for the sins of countless numbers. But Christ is the eternal Son of God, in person infinite. Therefore He is strong enough to be a perfect sacrifice for any number of people. His sacrifice has infinite value. Thirdly, the lamb must be “of the first year.” This tells us of its tenderness. So indeed the Lord Jesus is tender enough to be the perfect sacrifice of God, willing to take the sinner's place in bearing the judgment of God. Who else but the Lord Jesus is filled with such love?

The lamb was to be kept for four days before being sacrificed (v. 6). The four days speak of testing. Thus, the life of the Lord Jesus on earth was a time of proving Him perfectly qualified to be the acceptable sacrifice. The whole assembly was to kill the lamb in the evening. This reminds us that all believers are responsible for the death of Christ, for it was our sins that caused Him His suffering and death. Blood from the lamb was to be put on the two side posts of their doors and on the cross bar above the doors, on the outside (v. 7). Inside they were told to eat of the flesh of the lamb roasted with fire, together with unleavened bread and bitter herbs (v. 8). “Roasted with fire” speaks of the Lord Jesus being exposed to the direct heat of the unmitigated judgment of God in bearing our sins. The lamb was killed before it was roasted, but the Lord Jesus was roasted with the dreadful judgment of God before He died. Leaven is typical of sin, therefore the unleavened bread pictures sin being fully judged and put away by the cross. “Bitter herbs” indicate the response of our hearts in recognizing that it was our own sins for which He was sacrificed. Therefore the roasting speaks of Christ judged for us; the unleavened bread, of sin judged; and the bitter herbs, of self judged. How well for us to meditate on these in contemplating the cross of Christ!

Verse 9 emphasizes the lamb was not be be boiled, but roasted with fire; and they were to eat even “its head, with its legs and its entrails.” These three are mentioned also because of their spiritual significance. The head speaks of intelligence, and reminds us concerning the Lord Jesus that He “knew no sin” (2 Cor. 5: 21). The legs speak of His walk, of which we are told, He “committed no sin” (1 Peter 2: 22). The entrails symbolize His inward motives, and of this 1 John 3: 5 tells us, “in Him there is no sin.” Thus, the eating of the head, legs and entrails implies our assimilating into our hearts these three vital truths concerning our Lord. How much indeed they should mean to us!

Nothing of the lamb was to remain until the morning. There were to be no “left overs.” If they could not eat it all, they were to burn the remainder with fire (v. 10). God is glad to give us all that we can digest of Christ, but if any remains it must be offered by fire to God. If we do not appropriate everything concerning Christ, God does.

Now three points are added as regards the attitude with which Israel was to eat the Passover (v. 11): (1) with their loins girded, (2) with their sandals on, and (3) with a staff in their hand. They must be fully prepared for a journey. Just so for believers today. Immediately we have been redeemed by the blood of Christ and are privileged to feed upon Him, we find ourselves to be no longer “of this world:” we are leaving it in order to journey to a better land, that is, a heavenly one. Our citizenship is now in heaven, so that we have renounced any mere earthly citizenship.

1 Peter tells us, “Gird up the loins of your mind.” Israelites with long robes must gird them up in order to have no loose ends trailing to hinder their walk. For us this speaks of having an untrammeled mind. Sandals were for protection against thorns, thistles, sharp rocks, etc., for the soles of the feet can be very sensitive. We need some protection from the pain of sensitive feelings. The staff was for support. In ourselves there is not sufficient strength for the path: we need the support of the grace of God.

Now God announces that He (not an angel) would pass through the land that night (v. 12), striking dead all the firstborn in Egypt, both of people and animals, executing solemn judgment on all the idols of Egypt, for they would find their idols helpless to protect them.

However, there was to be one mark of distinction between Israel and Egypt in order that Israel would be protected. For if God judges, His judgment must be absolutely impartial. Israelites were sinners, just as were the Egyptians, and deserved judgment for their sins. But if the blood of the lamb was on their door posts and lintels, this symbolized the fact that the judgment of death had already taken place, so that God said, “When I see the blood, I will pass over you” (v. 13). Just so, the believer in the Lord Jesus is already sheltered by the blood of Christ shed on Calvary's cross. His sin has been judged already and his sins forgiven by virtue of that blood.

THE FEAST OF UNLEAVENED BREAD INSTITUTED (vv. 14-28)

This day was to be memorialized forever in Israel (v. 14) by a yearly feast. The importance of it is emphasized by various designations: (1) “the Lord's Passover” (v. 11); (2) “a memorial” (v. 14); (3) “a feast” (v. 14); (4) “an ordinance” (v. 24); (5) “a service” (v. 25); and (6) “the sacrifice” (v. 27).

The feast was to continue for seven days. During that time there was to be no leaven eaten (v. 15). Typically this implies the thorough judgment of sin in the attitude of the people. Any infraction of this called for the death penalty. The first day and the last day were to be marked by “holy convocations,” the people assembled together to give glory to the God of Israel. No work must be done except what was necessary in preparing the feast (v. 16).

It is significant that God gave full instructions as regards this Feast of Unleavened Bread on the very day when the Passover was to be killed. If this were merely man's celebration, he would institute it after the occasion of the celebration had taken place. From that day onwards the Passover feast remained a testimony to the reality of Israel's deliverance from Egypt (v. 17). The precise time of this is declared in verse 18, from the 14th day to the 21st day of the first month. Again it is insisted that at that time leaven (or yeast) was not to be found in their houses, for the eating of leaven would incur the death penalty.

Moses then gave instructions (no doubt four days before the Passover) to the elders of Israel to oversee the picking out of lambs on the part of every family, to have the lamb killed, and to take a bunch of hyssop, dip it in the blood of the lamb and strike it on the lintel and the two sideposts of their doors. This being done, no one was to leave the house that night (v. 22).

Moses now tells Israel what was to take place. The Lord would pass through the land to bring judgment on the Egyptians, and would pass over those houses where blood was on the lintel and door posts, and the destroyer (death) would not be allowed to touch them (v. 23). He tells them at the same time that they are to observe the Passover as an ordinance “forever.” When they came to their land and their children enquired why they kept such a feast, they were to fully inform them of this history of God's judging the Egyptians and passing over the houses of the Israelites because of the blood of the Passover lamb. The children were not to forget that momentous event, just as children today should be constantly reminded of the great sacrifice of the Lord Jesus.

On hearing this the children of Israel believed, and bowed their heads in worship, then did as God had commanded as to the lamb.

PLAGUE # 10 — DEATH OF EGYPT'S FIRSTBORN (vv. 29-30)

At midnight the dreadful judgment of God fell as He had warned (v. 29). In Egypt there was not a house where there was not at least one dead. Every firstborn in Egypt was taken, except of course those in houses where the blood was sprinkled. Evidently the Egyptians were not sleeping soundly that night, for they and Pharaoh and his servants rose up in the night in terrible alarm. Likely they had been fearful of what would happen, though they had refused Moses' warning. The bitter agony of the land must have been indescribable.

ISRAEL EXPELLED FROM EGYPT (vv. 31-42)

Pharaoh called for Moses and Aaron. No doubt he did not actually see them (Ex. 10: 29), but gave them the urgent message that Israel was to get out of Egypt. This was not only permission given, but a command that would allow no delay. Their flocks and herds were to be included, as Moses had demanded. This tenth plague was enough to shock Pharaoh into action with the fear that something worse could happen. But he curiously adds, “and bless me also.” Yet he does not include the people of Egypt in this request.

There was no difficulty now for Israel in preparing to leave, for the Egyptians joined in urging them to go immediately. They “took their dough before it was leavened” (v. 34). Evidently they intended to leaven it in spite of God's command that leaven was to be put away. Sometimes God in grace sovereignly stops us from our disobedient purposes.

The Israelites had already done what the Lord commanded in asking from the Egyptians articles of silver and gold and of clothing. The Lord Himself had disposed the Egyptians to willingly give them these things. It was not “borrowing,” but asking, for Israel was entitled to this for their long years of service to the Egyptians. Thus they did not by any means go out empty.

The sight of six hundred thousand men besides women and children springing into action to leave the country must have been astounding! There has been nothing else in all history resembling this. The responsibility for leading this company of over two million rested squarely on the shoulders of Moses. Did he feel himself capable for this? Not at all: he felt himself helpless, but he knew that God's power was sufficient, and God had spoken clearly: He would deliver Israel.

They journeyed from Rameses to Succoth, a little over 30 miles. Perhaps in starting out on the journey they were fresh and vigorous enough to do this in one day, though it may be doubtful for a crowd that large. “A mixed multitude” went with them, evidently those not actually Israelites, but possibly Egyptians who had married Israelites or in some other way were identified with them.

They apparently stopped long enough at Succoth to bake unleavened cakes of the dough that was previously prepared (v. 39). Also at this time it seems the Lord gave Moses and Aaron instructions as to the ordinance of the Passover (vv. 43-49) and concerning the sanctifying of all the firstborn to the Lord (Ex. 13: 1-16).

The length of time that Israel dwelt in the land of Egypt is now recorded as 430 years (vv. 40-41). Of course this embraced a number of generations, but Israel's dispersion among the Gentiles since their rejection of Christ has continued now for almost 2000 years! Yet God will bring them back in His appointed time.

The announcement was made at the time that the night of the Passover was to be particularly observed by all the children of Israel throughout their generations. But since Israel has been scattered from their land after rejecting Christ, the temple being destroyed, the Passover can no longer be kept in God's appointed way. It lacks the shedding of the blood of the lamb, which was the very heart of the matter. But from God's sovereign point of view, this is of great value, for it tells us that the one sacrifice of Christ is the sufficient answer to all that the Passover signified. “Christ our Passover was sacrificed for us” (1 Cor. 5: 7).

THE ORDINANCE OF THE PASSOVER (vv. 43-51)

Before Israel journeyed further, while the facts of the Passover were still fresh in the minds of the people, the Lord lays down to Moses and Aaron the essential regulations concerning the Feast of the Passover. This being immediately done emphasizes its importance. These regulations have a distinct bearing on the New Testament observance of the Lord's supper, which the Lord introduced when He celebrated His last Passover with His disciples. In Luke 22: 24-18 they kept the Passover, but He set the Passover aside in verse 18, intimating that He would have no joy (eating the fruit of the vine) in Israel until the kingdom of God should come. Then He introduced the Lord's supper in verses 19-20. The Passover had been the prime observance of Israel in anticipation of the sacrifice of Christ. Now the Lord's supper is the prime observance in remembrance of Him and His sacrifice.

The first regulation given is that no stranger should eat of the Passover. A stranger is one not known. The New Testament tells us “Do not lay hands on anyone hastily, nor share in other people's sins: keep yourself pure” (1 Tim. 5: 22). To lay hands on one is to express fellowship with him. If we do not know the person, we must be careful not to do this until we know him. On the other hand, if one comes with a letter of commendation from another assembly with whom we express fellowship, there is no difficulty.

A servant who had been bought for money, after being circumcised, was allowed to eat the Passover. But a hired servant was not permitted. The most important lesson here is that which applies today spiritually. The hired servant serves for wages, so that he is a picture of one who professes to keep the law as a basis of his relationship with God. He is therefore one who is not saved by the grace of God. On the other hand, the slave has been bought for money: he therefore belongs to his master, and is a picture of a believer who is owned by the Lord Jesus. Yet he was to be circumcised before eating the Passover. Philippians 3: 3 explains what circumcision means for us: “We are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.” A true worshiper worships God by the Spirit and rejoices in Christ Jesus, but the negative side of this is deeply important too, for it is this to which circumcision particularly applies. Circumcision is the cutting off of the flesh, so that the flesh is given no place. One who shows a self-confident attitude is not in any condition to partake of the Lord's supper. Some say they have “a right” to do so, but no! This is rather a privilege for those who realize they have no rights, for all their confidence is in the living God.

A foreigner or sojourner (one not of Israel, therefore typically not of the church of God) was banned from eating the Passover, just as was the hired servant (v. 45). The foreigner speaks simply of an unbeliever, the hired servant, of one under law, and both are alike in God's sight.

The Passover was to be eaten “in one house.” This is typical of the house of God today. God see His house as one: therefore independency has no place. This reminds us of 1 Corinthians 10: 16-17: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread and one body; for we all partake of that one bread.” In breaking bread, we express fellowship with the entire body of Christ, the Church, though it is clear we cannot actually break bread with all the members of that body, and there are various reasons for this. Also, in breaking bread, we must never ignore the order of the house of God.

“Nor shall you break one of its bones” (v. 46). The bones are the framework of the body. There must be no violation of the lamb of sacrifice. This speaks of the basic character of the Lord Jesus. If one dares to deny His deity, this is virtually breaking a bone of the lamb, and this is true also if one denies His absolute sinless Manhood or denies that He is the Son of God from eternity. People who are guilty of denials such as this, must be totally excluded from the Lord's supper, for the Lord's supper is intended to be an occasion of honoring the Lord Jesus, and it is a gross dishonor to Him if one should hold false doctrine concerning His blessed person and work.

“All the congregation of Israel shall keep it” (v. 47). This observance was to express the unity of the nation Israel. Ideally, it was a feast for all, though Numbers 9: 9 shows that there were exceptions in cases of those in a journey or those who were defiled by contact with a dead body, and who could not therefore eat the Passover until they were cleansed from this defilement. Similarly, today one whose associations are defiling is not to be allowed to break bread until he is free from such associations.

A stranger is again mentioned in verse 48, but one who comes to dwell among the Israelites. Thus he would no longer be unknown, and when circumcised he would be permitted to keep the Passover. This would take time, of course, with proper care to see that the honor of the Lord was maintained. Certainly there must be no less care exercised in the assembly of God, as regards receiving to the breaking of bread, for it is the Lord's supper, and His honor must be paramount.

Finally, verse 49 insists that there was to be no “double standard:” whether one was a native or a stranger coming in, the same principles and the same care must be applied. This is as fully true in reception to the Lord's supper today.

While this completes “the ordinance of the Passover,” we must in chapter 13 observe also the facts as to the prohibition of leaven for the seven days, and the spiritual significance of this is vitally important too. Meanwhile we are told in verse 50 that all the children of Israel were obedient to the instructions given by Moses. Then verse 51 emphasizes that on the very day of the Passover the Lord brought Israel out from under the bondage of Egypt, by His wisdom ordering this project for all the hosts of the nation. This could not have been done by human arrangement or energy.

Exodus 13

GOD'S CLAIMS ON THE FIRSTBORN (vv. 1-2)

Rather than God's allowing the people to rush to get out of the borders of Egypt, He calmly insists first on His own claims over Israel. Only in verse 20 of this chapter do we see them leaving Succoth. The Lord calls upon Moses to “sanctify” or “set apart” all the firstborn of Israel and all the firstborn of their domestic animals. It was of course the firstborn who had been preserved by virtue of the blood of the lamb. God claimed these, for even by creation He has rights as regards the first, and this is all the more emphasized by redemption.

THE FEAST OF UNLEAVENED BREAD (vv. 3-10)

When Moses speaks to the people, he introduces the subject of the setting apart of the firstborn by first giving instructions as to the feast of unleavened bread. Israel was to remember this day in which they were redeemed from the bondage of Egypt by the power of the hand of God. Then he first of all strongly forbids them to eat leaven (or yeast) during the seven days of the feast (v. 3). This seven days is symbolical of our complete Christian life. For leaven is corrupting, a little of it leavening the whole lump (Gal. 5: 9), so that it symbolizes sin. In the sacrifice of Christ (typified by the Passover) sin has been fully judged, and we today are to recognize this by honestly judging any sin in our own lives, keeping the feast “not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (1 Cor. 5: 7-8). This keeping the feast refers to our whole life, but has special significance in regard to the Lord's supper.

On this day they were going out in the month Abib (v. 4), and when eventually the Lord would bring them into the land He had promised, they were to keep this service of the Passover in the same month every year. In verses 6 and 7 it is doubly insisted again that leaven must be excluded from their homes during the seven days of the Passover observance. On the seventh day there was to be a feast to the Lord. This is written for our admonition. On the negative side, sin is to be excluded; on the positive side, the Lord is to be honored.

This was also to be passed on from generation to generation, the children being well informed of the power and grace of God in bringing Israel out of Egypt's bondage (v. 8), just as children of believers today should be taught diligently of the grace and power of God in the sacrifice of the Lord Jesus, by which we have been delivered from all the bondage of the enemy.

The feast of unleavened bread was to be a sign to them also (v. 9). which would (1) affect their hands, that is, it would have an influence over their works; (2) would be a memorial between their eyes, influencing all their thoughts; and (3) that the Lord's law should be in their mouth, influencing their words to be consistent with the Word of God. How true all this is also when we rightly regard the sacrifice of the Lord Jesus! For in this we see the strength of the hand of God. For this reason we too are to keep a feast of remembrance to the Lord at its proper time (v. 10).

THE FIRSTBORN SET APART (vv. 11-16)

Not only, as in verses 1 and 2, were the firstborn in Israel to be set apart at the time of Israel's liberation from Egypt, but when the Lord brought them into Canaan the same sanctification was required. Animals are mentioned first: every firstborn male was to be the Lord's. The clean animals would be offered in sacrifice to Him but not so the unclean animals. They could be redeemed by the sacrifice of a clean animal.

A donkey is specifically mentioned in verse 13. It could be redeemed by the sacrifice of a lamb, but if its owner would not redeem it, he must break its neck. What a striking picture of the need of man's redemption! For man is unclean by reason of sin, and is likened to the colt of a wild donkey in Job 11: 12. If he is not redeemed, then his neck (speaking of his stubborn resistance) must be broken. Therefore in this same verse (13) it is insisted, “All the firstborn of man among your sons you shall redeem.”

Again (v. 14-15) it is to be impressed upon the people that their children are to be informed fully of the strength of the Lord's hand in delivering Israel out of Egypt, and that in this deliverance the firstborn in Egypt had been killed, both of men and animals. “Therefore I sacrifice to the Lord all males that open the womb, but all the firstborn of my sons I redeem.” They were not merely to tell their sons about God's deliverance, but in the constant observance of sacrifice to impress upon them the reality and importance of this deliverance.

This redemption of the firstborn was to be a sign, first, upon their hand, that is, having an effect upon the works of their hands; and secondly, as frontlets between their eyes, that is, always kept before their minds. Thus too, our redemption by the sacrifice of Christ is to always affect the way we act and the way we think.

GOD'S SOVEREIGN LEADING OF ISRAEL (vv. 17-22)

When God begins a work He will finish it. This was true for Israel, as it is in the case of every person who is born anew. He would not leave Israel to their own resources as to finding their way to the land of Canaan. He will always lead in the right way. Naturally Israel might have taken the shortest and easiest route to Canaan, but God knew that they would have to encounter enemies, and if seeing war too soon, they might only think of retreating to Egypt (v. 17). Just as with Israel, there is another type of enemy we must face before we face the enmity of the world's opposition. Israel must face this enemy at the Red Sea, that is, the enmity of sin in their own hearts. Therefore God led them directly to the banks of the Red Sea, where they would never have gone if He had left them to their own wisdom. Also, with God leading their ranks were kept in order (v. 18).

The bones of Joseph were also taken with them, as he had long before commanded. As a sufferer before reigning, he was a type of Christ, and the reminder of Joseph and his history was to remain with Israel for all their wilderness journey. The significance of this for us is explained in 2 Corinthians 4:10: “Always carrying about in the body the dying of the Lord Jesus, that the life also of Jesus might be manifested in our mortal flesh.”

Leaving Succoth, they are led by a supernatural manifestation of God's presence, a pillar of cloud during the day and a pillar of fire by night. They would not see beyond the cloud nor beyond the pillar of fire, but they were simply called upon to follow. Thus faith is to realize that we do not need to know what may await us even at the end of a day, but to simply follow the evident leading of the Lord at the present time. He will take care of all that may be future. How good if we remain at peace in the confidence of His leading us rightly. Both of these pillars ought to have filled the people with joy in knowing God's perfect care for them.

Exodus 14

THE OBSTACLE OF THE RED SEA (vv. 1-12)

By the Word of the Lord Israel was brought now to a spot from which there was no natural way of escape. The Red Sea was before them, three mountains surrounded them except to their rearward. But they could not go back, for God informed them that Pharaoh was having his heart hardened by God so as to pursue them (v. 4).

He tells Moses to command the children of Israel to encamp before Pihahiroth. This means “the mouth of wrath kindlings” (v. 2). They are not simply to avoid the anger of the enemy: they are to face it. The enemy of our souls wants to put us in fear. If we are afraid, it is no use pretending not to be. How much better to take to heart the words of Psalm 56: 3, “When I am afraid I will put my trust in Thee” (NASB).

A second mountain is Migdol, which means “tower.” The towers of Egypt, standing out above the common level, are symbolical of the pride of man. This is another enemy within our own hearts that God makes us face. If we think we can do something to save ourselves, this is pride that must be brought down.

Baal-Zephon is the third mountain. It means “lord of the north.” The north tells us of the cold winds of unbelief, which is determined to take the place of lordship, thus undermining the authority of God. These three evils, fear, pride and unbelief are enemies within our own hearts. We must face them as enemies if we are to gain any victory whatever.

The fear, pride and unbelief of the human heart are enemies that are most imposing, but the Red Sea was an enemy totally impossible for Israel to conquer. The sea speaks of death, called “the last enemy that will be destroyed” (1 Cor. 15: 26). We must face the fact that all are under sentence of death because all have sinned (Rom. 5: 12). People try to avoid even thinking of the possibility of their own death, but as God made Israel face the Red Sea, so He faces mankind with the stark reality of death. How much better to face it before it suddenly overtakes us, so that when it comes, its sting will not affect us at all.

God knew that Pharaoh would say that Israel had been overtaken by confusion and were “shut in” by the wilderness (v. 3). It is true they were shut in, but it was God who had shut them in. Pharaoh seems to have reduced himself to a state of inability to reason sensibly, for after having been so devastated as to demand Israel's expulsion, his mind was changed to consider it a mistake to let them go. Yet God was behind this hardening of Pharaoh's heart, in order to display His own superior power.

Pharaoh mustered an imposing army with which he intended to re-capture Israel to bring them back into bondage. Sin, the bitter enemy of our souls, is determined to hinder our being liberated to serve the living God, and the world is sin's army that seems too formidable for us to oppose. Just as Israel had no organized army, so we have in ourselves no protection against the horrible power of sin. Such protection can come only from the living God. He had brought Israel out of Egypt, and He would not fail them.

However, God does not act until Israel sees the Egyptians marching after them. He will put them through the deep distress they need in order to learn His faithfulness. In seeing the Egyptians they were very afraid (v. 10). This reminds us of Pihahiroth and its lesson of fear (v. 2). They also complained against Moses, telling him that he had brought them out of Egypt only to die in the wilderness. Here was the pride that inferred they were wiser than God if only they had chosen their own way, just as Migdol teaches its lesson of pride (v. 2). Coupled with this is their unbelief (Baal-zephon — v. 2) that suggests it would be better to die in the wilderness, the only alternative their doubting hearts could conceive.

Finally Moses speaks (v. 13). The man of God has words totally in contrast to theirs. “Do not be afraid.” This takes care of their fear. “Stand still.” What a message to bring down the pride of man! For pride has confidence in its own doings, even if those doings are nothing but complaints! There was nothing they could do: then let them be sensible and “stand still.” Thirdly, “see the salvation of the Lord which He will accomplish for you today.” When we see the salvation of God, how this melts away our unbelief! Israel is assured they will not see the Egyptians again forever.

Israel had “cried out to the Lord,” but in unbelief. Moses had done so too (v. 15), but with true confidence in God's answer. The Lord then tells him to lift up his rod, stretch his hand over the sea and divide it, assuring him that Israel would pass through the sea on dry ground. Then God would harden the hearts of the Egyptians, so that in haughty self-confidence they would follow Israel into the sea (v. 17) in order that God would be honored in a way that Egypt would not anticipate.

However, God keeps Israel in suspense for another night, yet encouraging them by having the angel of God and the cloudy pillar removed from before them to behind them, leaving the Egyptians in darkness, but being light to Israel (vv. 19-20). Thus God encourages believers even when in a state of apprehension, but their prolonged apprehension was necessary to make them all the more appreciative of the deliverance when it comes.

Moses stretched out his hand with his rod over the sea (v. 21). Then the Lord caused the sea to divide by means of a strong east wind blowing all night. He could have done this more quickly, but He did not, for Israel needed the delay. The sea bottom did not remain muddy, but became dry land. The children of Israel did not linger to marvel over the wonder of this great miracle taking place before their eyes, but marched forward between the two vertical walls of water that had been formed altogether by the power of God.

The Egyptians also did not stop to consider the fact of the amazing miracle of water standing up, but marched in with the confident intention of recapturing Israel (v. 23). But unbelief cannot succeed in imitating faith. The Lord slowed them down by taking off their chariot wheels (v. 25), so that Israel was given time to get safely to the other side. The Egyptians realized that it must be the Lord fighting for Israel that caused their chariot wheels to come off, and decided that they ought to retreat. But it would be as difficult to retreat as to advance with no wheels!

The Egyptians' decision to retreat was too late. The Lord told Moses to again stretch out his hand over the sea, and when he did this the waters of the sea returned with vehement force into the channel through which Israel had passed, and engulfed the army of Egypt (v. 27). Not even a strong swimmer could escape from death in the inundation. Not one remained alive (v. 28). In case we might think that Pharaoh himself might not have been with his army, Psalm 136: 15 tells us that God “overthrew Pharaoh and his host in the Red Sea.”

Verse 29 emphasizes that the children of Israel walked on dry land through the sea, with the waters being a wall on either side. Thus, in type believers have “died with Christ.” They have passed through death without the waters of death touching them. Christ has borne the agonies of death for us on Calvary's cross, therefore we pass through death without being touched by it. “For ye have died, and your life is hid with Christ in God” (Col. 3: 3). When Israel reached the other side, this pictures the believer having been raised with Christ (Col. 3:1), now safe on the other side of death. He is given resurrection life because he is identified with Christ both in His death and His resurrection.

This is not only the salvation of souls by virtue of the blood of Christ shed for our sins (as the Passover typifies), but salvation from the power of the enemy by the superior power of God, —  salvation from the power of indwelling sin, with its fear, pride and unbelief. Israel saw their enemies dead on the seashore. Though actually this great work was no more wonderful than the shedding of the blood of Christ for our sins, yet it was salvation by power that so affected Israel to fear and believe the Lord, and His servant Moses.

Exodus 15

THE SONG OF SALVATION (vv. 1-19)

This is the first song found in scripture, and a most fitting response to the greatness of God's victory in delivering His people. It is an expression of joy in the Lord and “the joy of the Lord is your strength” (Neh. 8: 10). They needed such strength as they began their wilderness journey, just as we too need it for our Christian path with its many trials. Thank God that He can supply such fullness of joy at the contemplation of our eternal redemption in Christ that there is no reason remaining for our ever complaining again. If we do so, it is our own failure in remembering the fullness of His delivering grace and power.

(1) GOD SUPREME (vv. 1-2)

The first section of the song emphasizes the greatness of the Lord, who is declared to be “my God.” It is the Lord Jesus who has accomplished redemption for us. He has triumphed gloriously over all the power of the enemy by virtue of His death and resurrection. Horse and rider are cast into the sea, they being swallowed up by death, while He came through it in majestic triumph. Therefore Israel may say, “He is my strength and song, and He has become my salvation.” Believers today may echo these words in a higher way still, for theirs is an eternal salvation. More than that, we may say of the Lord Jesus, “He is my God,” just as Thomas acknowledged after His resurrection (John 20: 28), and as Israel will fully believe when He returns in great power and glory (Zech. 14: 5).

(2) THE VICTORY IS THE LORD'S (vv. 3-10)

This second section deals with the power of the Lord in accomplishing the great victory over the enemy. “The Lord is a man of war: the Lord (Jehovah) is His name” (v. 3) “Jehovah” implies His eternal self-existence and self-sufficiency, and yet in gracious covenant relationship to His people. He alone gains the victory, but His people are blessed by it.

All the resources of the enemy, Pharaoh's chariots and his army, including his choicest officers, were totally vanquished, covered by the sea, sinking as a stone, to be never more a threat (vv. 4-5). By faith today believers realize that the Lord Jesus has totally vanquished the power of sin, just as is true of our sins also: “Thou wilt cast all their sins into the depths of the sea” (Micah 7: 19).

His right hand, the hand of positive power, has dashed in pieces the enemy. Christ is virtually the right hand of God, as He is indeed “the Man of Thy right hand” (Ps. 80: 17). He is the One who carries out the work of God.

His great excellence overpowers and overthrows all who dare to rise against Him. In His anger they are consumed like stubble set on fire. The “strong east wind” that blew the sea back is likened to the blast of God's nostrils, causing the waters to gather together and stand upright (v. 8). What power there is simply in the breath of God! We should never naturally associate breath with power, but what appears to be of little significance is tremendously great where God is involved.

“The depths congealed in the heart of the sea.” The water of the Red Sea was certainly not changed to ice, but for the time being the liquid congealed, or became a solid by miraculous power.

In verse 9 the enemy is quoted in his proud boast of what he will do, saying he will overtake, divide the spoil and satisfy his vengeful lust, destroying them by the sword. How simply was this arrogant defiance met! God merely blew with His wind, the sea covered them and they sank as lead in the mighty waters (v. 10). The noise of the horses and chariots, the shouting and the rattle of arms was suddenly and utterly silenced. What a sight for Israel to behold!

GLORIOUS IN HOLINESS (vv. 11-13)

This third section of the song is the Leviticus section, which emphasizes the sublime holiness of God. Who can possibly be like Him? His holiness involves His love of what is good and His hatred of evil. He acts from the purity of His sanctuary on this basis of holiness, not in any mere selfish use of superior power, but using power in perfect truth, so that He does amazing wonders.

On the one hand, He stretched out His hand in holy judgment, for He hates evil: the earth swallowed the enemy (v. 12). On the other hand, in tender mercy He led forth the people He had redeemed (v. 13), for He loves to do good. More than this, the song looks forward to the end in view with fullest confidence, as though it were already accomplished: “You have guided them in Your strength to Your holy habitation.” He has desired His own to be identified with Him in sharing His own habitation. Of course unbelievers would not want the blessing of residing in His presence, but to a believer nothing can be sweeter than this.

(4) ENEMIES BROUGHT LOW (vv. 14-16)

THE WHOLE EARTH VIRTUALLY SUBDUED

This fourth section does not speak only of Egypt being vanquished, but of other nations also destined to being subdued by the greatness of the power of the Lord. Hearing of Israel's deliverance, they would be afraid (v. 14). The inhabitants of Palestine would experience anguish, for this was the land that God had promised to Israel. The dukes of Edom (self-important men) would be dismayed, and Moab's rulers would tremble for fear. Edom speaks of the self-importance of the flesh. Moab rather illustrates the self-indulgence and self-satisfaction of easy-going religion. Both of these will be disturbed by the true testimony of God. All the inhabitants of Canaan would “melt away,” finding no strength to resist God's army. Canaan means “trader,” symbolizing those who make merchandise of the things of God. The greatness of God's arm would render all these enemies “as still as a stone” through fear and dread, so that God's people would have no difficulty in passing over to take possession of their land. They were God's special people whom He had purchased.

(5) GOD'S END IN VIEW (vv. 17-18)

The fifth section assures us that there was no doubt of the accomplishment of God's ends. He would plant them in the mountain of His inheritance, which would be a virtual “sanctuary” of refuge and peace, established by God for His purchased people. But this looks on prophetically to the coming day of Israel's eventually being unchangeably blessed in the millennium in their own land, when in truth “the Lord shall reign for ever and ever.”

(6) HIS VICTORY (v. 19)

The sixth section celebrates God's great victory over all the united power of the enemy, on behalf of His people Israel, whom, we are specially reminded, went on dry land in the midst of the sea.

(7) FULLNESS OF PRAISE (vv. 20-21)

The women too join in the praise of the Lord as fully as the rest of Israel. Miriam, the sister of Moses, leads them in this, taking a timbrel, as did others, dancing before the Lord with overflowing adoration. She echoes the song of Moses, “Sing to the Lord, for He has triumphed gloriously! the horse and its rider He has thrown into the sea!” This is the seventh section, which completes the chorus of praise to the Lord.

DESERT TESTING AND GOD'S GRACE (vv. 22-27)

Having been so wonderfully redeemed, would Israel ever again have reason to complain? No more than Christians have, who possess eternal redemption by virtue of the sacrifice of Christ. But in only three days the murmuring begins because at Marah they find the waters to be bitter. Similarly, Christians soon after being redeemed, find experiences of bitterness. Everything is not as pleasant as they expected. But this is designed by God as a test of faith. Since the Lord has proven Himself faithful in the past, can they not therefore endure the test by bringing these trying matter to Him in confident prayer that He will answer in the right way? How much more sensible is this than complaining!

When the people complained against Moses, he did what they ought to have done. He cried to the Lord. Without delay the Lord showed him the remedy that was near at hand, a certain tree that needed only to be thrown into the water, by which the water was made sweet (v. 25). For us too every bitter experience has a remedy very near to be found. We need only to apply the truth concerning the cross of Christ (the tree) to our present circumstances, and we shall find our trials turned to sweetness. In comparison to the bitter agony of the cross of Christ in His bearing our sins, surely the most bitter experience of a Christian is sweet. Just to think of His sufferings there will make a wonderful difference in our own attitude toward our trials.

“There He made a statute and an ordinance for them, and there He tested them.” The test had found them sadly lacking in faith, but their testing of Him had proven Him abundantly faithful and gracious.

In showing such grace, however, He rightly put them under responsibility, making a statute to the effect that they they should listen to His voice and do what was right in God's estimation. This was accompanied by a definite condition: if they were obedient to His commandments, He would preserve them from the diseases that He inflicted upon Egypt. For the government of God must always be observed, and certainly specially so by those whom He has blessed with the knowledge of redemption. Israel would have been preserved from suffering such physical diseases if they were simply obedient to the Lord, for He is the Lord who heals. In our present dispensation of grace we are not promised exemption from physical diseases on the ground of obedience, but obedience will certainly preserve us from spiritual diseases, and give us spiritual health and strength.

As an encouragement from God, Israel is now brought to Elim (meaning “trees”) where were twelve wells of water and seventy palm trees. Here was abundant supply of refreshment for the twelve tribes of Israel, with the palm trees furnishing shade from the desert sun. They may have been fruit palms, but we are not told this. But it was a place of rest and refreshment which was intended by God to give them fresh incentive to continue their journey. Believers today too are given such occasions for the stimulating of faith in the path of God.

Exodus 16

BREAD FROM HEAVEN FOR THE WILDERNESS (vv. 1-36)

Just one month following the Passover in Egypt, Israel, leaving the refreshment of Elim's oasis, came into “the wilderness of sin” (v. 1). Sin means “thorn,” and a thorn is an aborted attempt to bear fruit, which issues rather in that which is harmful and painful. In our Christian history too we find that the world through which we pass is a wilderness full of thorns, or in other words, “the sin which so easily ensnares us” (Heb. 12: 1).

Israel's reaction to this barrenness and lack of food was to give way to their sinful nature and complain against Moses and Aaron (v. 2). How sadly we resemble Israel! Certainly this selfish murmuring would not produce food or any other good result. But the trials of the wilderness bring out such foolish workings of sin in our own hearts. They say they wish they had died in the land of Egypt while they sat by the fleshpots and had plenty to eat. But they forgot the rigorous bondage under which they had suffered with bitter complaints! They accuse Moses and Aaron of bringing them out of Egypt, though only recently they had sung in triumph to the Lord, thanking Him for His great deliverance. How is it possible that their eyes had become so dim, and in so short a time? Just recently too God had told Moses to throw a tree into the bitter waters of Marah and they became sweet. Why did they not simply appeal in faith to God on this fresh occasion of need? Complaining is not trusting God.

Yet immediately God graciously intervenes to tell Moses He will rain bread from heaven for Israel, that they might go out each day and gather what was necessary for them (v. 4). This was marvelous grace, yet at the same time it would be a test, for such grace should produce a real response of thankful obedience to the Lord. There was provision made for all, as well as occupation for their hands.

On the sixth day they were to gather twice as much as on other days, in order to provide for the sabbath, when they were not to gather at all (v. 5). Typically this teaches there will be no labor of gathering in eternity, but such labor increases as eternity nears.

Moses and Aaron speak to the children of Israel, to subdue them before the Lord, telling them that at evening they will have a fresh reminder that the Lord (not Moses and Aaron) has brought them out of Egypt, then the next morning they would discern the glory of the Lord in a way they had not imagined.

God had heard the murmurings of the children of Israel against Him: they may say they were complaining only against Moses and Aaron, but what were they but mere representatives of God? Therefore Moses insists that their murmurings were not against Moses and Aaron, but against the Lord (v.8).

Now Moses tells Aaron to call all the congregation to come near before the Lord (v. 9). As they did so, they looked toward the wilderness and saw a vivid manifestation of the glory of the Lord in the cloud. Would this not immediately stop their complaining?

The Lord now speaks (vv. 12-13). He has heard their murmurings, and will give them flesh to eat at evening, and in the morning abundance of bread. Such miracles would surely persuade Israel that the living God was among them. Indeed, why had they not learned this before?

That evening the camp was covered by a tremendous number of quails. Israel could have as much flesh as they desired. What a rebuke to their unbelief!

The next morning dew covered the ground, and when it had evaporated there remained on the ground a small round object that resembled hoar-frost. This was totally new to Israel, and they questioned among themselves, “What is it?” (v. 15). Moses answered that this was the bread the Lord had given them from heaven. From that time it was called “manna” which means “what is it?”

The dew is a wonderful picture of the refreshing ministry of the Spirit of God, leaving behind the provision of the Lord Jesus in all the pure details of His lowly Humanity as the food we need to sustain us on our wilderness journey. The four Gospels portray beautifully the many details of His lowly, devoted character, and we shall find them too in many other books of scripture.

But they must gather the manna “according to each one's need” (v. 16). This would take time, and also would require bending down. It is first said “an omer for each person.” Each individual would be provided for individually. But it is also specifically said that each man should gather for all who were in his tent. The head of the household is responsible to share with his whole house the preciousness of the Lord Jesus.

When the children of Israel gathered the manna, some gathered more than others (v. 17), but there was no difficulty: the larger amount was not too much and the smaller was not too little, for they had gathered just what they could eat. One may have a larger capacity to enjoy Christ, another a smaller capacity, but no stigma is attached to either.

Moses charged them that nothing of the day's gathering was to be left until the following morning. Some, however, ignored this command, and kept some over. In that short time it bred worms and stank (v. 20). What a lesson for us today! We cannot depend on yesterday's enjoyment of Christ. We need fresh communion with Him every day, gathering what we can of Himself to nourish our hearts for the day's needs. If we neglect this, our own testimony is likely to stink. Our laziness can rapidly turn goodness into corruption. Moses was angry with those who disobeyed his command. Let us not be guilty of incurring the Lord's displeasure by seeking to live from our previous enjoyment of Him.

When the sun became hot, the manna on the ground melted. Therefore, the time to gather was in the morning, as indeed is true for us today spiritually. The Lord Jesus Himself sought the blessing and guidance of the Father “morning by morning” (Isa. 50:4). If we are lax at the beginning of the day, this will affect us for the rest of the day, but diligence to begin with will make the whole day brighter.

THE SABBATH SET APART (vv. 22-36)

In obedience to the Lord's instructions (v. 5) the Israelites gathered twice as much on the sixth day as on other days (v. 22), and Moses informed the leaders that the Lord intended this because the seventh day (the sabbath) was holy, and they were not to gather on that day, but what was left over from the sixth day was to be used on the sabbath. They did so and found that in this case the manna was not corrupted (v. 24).

As God had told them, no manna was given on the sabbath. God's day of rest was not to be interfered with by the labor of gathering. In spite of this, some of the people went out with the intention of gathering (v. 27) and God placed the blame for this on Moses, the representative of the people (v. 28), stressing that the people were to strictly observe the sabbath by remaining in their own places.

The manna's taste was like wafers made with honey (v. 31), and a pot of manna was laid up in the tabernacle for the observance of future generations (vv. 32-34). Then we are told Israel continued to eat manna forty years, until they came to the borders of the land of Canaan.

Exodus 17

WATER FROM THE ROCK (vv. 1-7)

Bread has been provided for the people. Can God provide water also? Why did they not simply appeal to Him in fullest confidence that He would answer just as fully as He had done in the case of their need of food? But when thirsting for water they again complained against Moses (v. 2). He firmly responded that in talking this way they were actually tempting the Lord. How sad it is to see this contentious spirit among the people of God!

But Moses again, in his interceding for them (v. 4), reminds us of the Lord Jesus, the great Intercessor on behalf of His people. Though they are almost ready to stone Moses, yet he pleads for them, and the Lord answers without delay. He tells Moses to take with him some of the elders of the people, take his rod in his hand, and lead the people to a rock in Horeb (v. 6). A rock is the most unlikely place to find water, and specially in Horeb, which means “the dry place.”

However, Moses obediently struck the rock with his rod, and water came out of the rock in such abundance that all the people could drink. The giving of the manna was a miraculous act of God, and the water from the rock was no less a miracle.

The manna speaks of Christ in His lowly Humanity, but the rock is typical of Christ as the Son of God (Dt. 32: 3-4). The smiting of the rock speaks of Christ suffering the judgment of the cross for us in order that the water, the living Spirit of God (John 7: 38-39) might flow forth to believers, as is seen at Pentecost (Acts 2: 1-4). Thus the manna speaks of human ministry, the water from the rock, divine ministry. Wonderful is such provision for the wilderness journey! The name of the place was called Massah (meaning “temptation”) and Meribah (“chiding”), a painful reminder of Israel's having faithlessly insulted the God who had never ceased to care for them. Have there been places like this in our own lives that bring us regretful memories?

THE ATTACK OF AMALEK (vv. 8-16)

God did not allow the attack of the Amalekites until after Israel had been refreshed by the water from the rock. As we have seen, the water is symbolical of the Spirit of God given by the Son of God as a result of His being smitten at Calvary. But though the Spirit now dwells in every believer, we quickly learn that there is another nature within us that is against the Spirit. “The flesh lusts against the Spirit” (Gal. 5: 17). Amalek speaks therefore of the lusts of the flesh. Its name means “licking up,” for such lusts lick up all that is beneficial and necessary for our soul's welfare. This is not Satan's attack, but an attack from within us, fed by the desire to get what we want when we want it.

Where is the power to overcome this? First, Moses tells Joshua to take men and fight against Amalek (v. 9). Joshua is a type of “Christ in you, the hope of glory” (Col. 1: 27). He alone is able, by the power of the Spirit of God, to overcome evil. Yet we cannot rightly use such subjective power unless we have a proper object before our eyes.

Secondly, therefore, Moses stood on the top of a hill with the rod of God in his hand. This is typical of Christ in glory, the great Intercessor for His people. This is not Christ in us, but Christ above us, interceding for us before God. It was only when Moses held up his hand, however, that Israel prevailed in warfare. This is typical of Christ actually interceding with God. But Moses was unable to keep his hands up (v. 12), so that he failed in fully typifying Christ.

However, his failure gave occasion to add to the typical significance of all this, for Aaron and Hur were enlisted to hold Moses' hands up, one on either side. Aaron, the high priest, is typical of Christ also, as the High Priest who intercedes for us in order to preserve us from the sin and failure by which we may be tempted (Heb. 2: 17-18). Hur, meaning “white” is typical of “Jesus Christ the Righteous,” who is our Advocate with the Father if we have sinned (1 John 2: 1). Thus it takes the four men, all typical of Christ in some way, to give at least a faint picture of His wondrous work on our behalf in the facing of the enemy within our hearts, the lusts of the flesh. Therefore we may fully count on the perfect sufficiency of the :Lord Jesus to enable us to overcome this wretched enemy within ourselves. The victory then will be His, not ours.

Joshua gained the victory over Amalek and his people. Then the Lord instructed Moses to write in a book as a memorial, and impress upon Joshua the fact that God would utterly put out the remembrance of Amalek from under heaven (v. 14). Many times after this Israel had trouble from Amalek, just as the saints of God today suffer from attacks by the lusts of the flesh. Thank God this obnoxious enemy will eventually be totally banished by God, its remembrance blotted out. The place was called “Jehovah-nissi” meaning “the Lord my banner.” Attention is focused, not on the enemy, but on the One who overcomes the enemy.

Exodus 18

MOSES RECEIVING JETHRO (vv. 1-12)

Apparently Moses took his wife Zipporah and Gershom, his son, to Egypt when he returned there at God's call (Ex. 4: 24-26). Likely his second son Eliezer, was born in Egypt, for we are told in this chapter (v. 2) that “he (Moses) had sent her (Zipporah) back,” evidently to stay with her parents until God set Israel free. Now Jethro, her father, hears of all that has taken place (v. 1), and he comes with Zipporah and her two sons to meet Moses (vv. 2-5). The meaning of the name of Eliezer (“my God is a help”) seems to indicate that he was born during the time of Moses' contention with Pharaoh, for Moses said then that God had been his help in delivering him from the sword of Pharaoh (v. 4).

Moses shows all due respect for his father in law, who was a priest of Midian (v. 7). There is no suggestion of his being an idolatrous priest, and it may well be that he was more like Melchisedec, who was priest of the Most High God” (Gen. 14: 18). For God is able to preserve some true reverence for Himself, even outside of Israel.

When Moses told Jethro all that God had done in the judging of Pharaoh and Egypt in order to deliver Israel, and all the affliction through which Israel had been preserved (v. 8), Jethro's response was one of ungrudging thankfulness and rejoicing. He gives every honor for this to the Lord. As Melchisedec said to Abram, “Blessed be Abram” and “Blessed be the Most High God” (Gen. 14: 19-20), so Jethro says to Moses, “Blessed be the Lord” (v. 16). He adds that he now knows that “Jehovah is greater than all gods” (v. 11). Jethro also at this time offered a burnt offering and other sacrifices to God, in which Aaron also and the elders of Israel showed evident fellowship in eating before the Lord with Jethro. Though Aaron was the high priest of Israel, yet he did not begrudge the fact that Jethro acted as priest in this case, but expressed fellowship with him in doing so.

JETHRO'S ADVICE TO DELEGATE AUTHORITY (vv. 13-27)

The following day Moses spent the entire time in judging causes that had arisen among the people. There is no doubt that this was a wearing occupation, and Jethro immediately discerned this, questioning why Moses was called upon to sit “from morning till evening” in doing such work. Moses told him that this was necessary because the people desired answers from God in regard to their problems.

Jethro had a simple solution which had not evidently occurred to Moses. He tells Moses that this continual labor would wear him out, and the people too. Why not concentrate on representing God by publicly teaching God's statutes, while at the same time delegating authority to “able men who fear God, men of truth, those who hate dishonest gain,” who could judge minor disputes among the people, and bring matters of major importance to Moses? (v. 22).

Moses no doubt considered this logical and wise, and acted on Jethro's advice. However, let us carefully consider this whole matter. Jethro said, “I will give you counsel, and God will be with you” (v. 19). Would it not be better to say, “God will give you counsel, and I will be with you?” He was so sure of his own counsel that he did not advise Moses to ask counsel of God. Moreover, Moses himself ought to have had concern to first ask God's counsel. If God intended Moses to do all the work himself, He would certainly give him strength for it. Another principle is seen here also. By this division of authority the people would have a less direct contact with the supreme ruler. Do we today not need to take all of our trying matters directly to the Lord Jesus? To introduce intermediate authority is the very principle of legality, which allows people to be content to remain at a distance from the Lord. This provides a moral reason for the introduction of law, beginning with Exodus 19.

However, shining above any failure on Moses' part is the typical significance of this occurrence. For here is the typically heavenly priest (Christ) giving counsel as to the administration of the earthly kingdom. His joy, and that of Zipporah (picturing the Church) would suggest also Gentile recognition of Israel's deliverance from the tribulation of the last days. How striking a history this is to illustrate God's great sovereignty in using even man's failure in responsibility to bring greater glory to His name!

Jethro remained only long enough to see his advice followed with the appointment of able men as rulers over thousands, hundreds, fifties and tens (vv. 26-27). This organization surely seems plausible and convenient; and no doubt Jethro left with the persuasion that he had done a valuable service to Moses. He had not before suffered along with Israel, and had no intention of remaining with them to share their future sufferings. How different is the priestly work of the Lord Jesus, who remains with His own in all their trials and afflictions!

Exodus 19

A CONDITIONAL PROMISE (vv. 1-6)

Chapter 19 begins the second great division of the book of Exodus. God's deliverance of Israel from Egypt has been fully accomplished though they are still in the wilderness. He had carried out His unconditional promise in this great deliverance. But now He makes a promise that is conditional on their obedience. This did not infringe on His first promise, but it is typical of God's authority being established among a redeemed people. Since they are redeemed to Him, they are responsible to Him, just as is true of believers today. Not that we today are put under law: we are not. Law has no authority over us, but nevertheless, the Lord Jesus does have authority over us, and if we ignore His authority we can expect present serious consequences, though our eternal salvation is not affected by this.

In the third month after leaving Egypt, Israel came to Mount Sinai. Moses went up into the mountain, where God called to him (v. 3), giving him a message for Israel. This began with a reminder that Israel had witnessed God's judgment of the Egyptians and His bringing Israel by miraculous power (symbolized by eagles' wings) to Himself (v. 4).

Being the recipients of such marvelous grace from God, Israel was surely responsible to Him. God therefore addresses them on the basis of their responsibility. If they would obey God's voice and would keep the covenant that God was now establishing with them, then they would be His special treasure above all the nations (v. 5) and “a kingdom of priests,” a holy nation, that is, sanctified above all others.

A THICK CLOUD, THUNDER AND LIGHTNING (vv. 7-25)

When Moses brought God's message to the children of Israel, then “all the people answered and said, All that the Lord has spoken we will do” (v. 8). They made this promise before having heard what God required of them. How little they knew their own hearts! Moses returned their answer to the Lord (v. 8).

What was the result of this? Did God express His approval and appreciation of their promise? Far from it! Rather, He told Moses, “Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever” (v. 9). Rather than the people speaking (making a promise) and God believing them, God would speak, and the people had better believe Moses, who would convey God's word to them. Thus, they were to believe God.

Apparently Moses told the people's words to the Lord a second time (v. 9), probably to remind Him that the people did believe because they had made such a strong promise. But Moses needed to be taught also that God was not seeking a promise from them, but submission of heart. A promise by sinners really indicates confidence in the flesh, and is always soon broken: a heart humbled before God indicates that the flesh is judged.

Therefore the Lord tells Moses to go to the people and consecrate (or sanctify) them for two days and let them wash their clothes (v. 10). In other words, in their natural condition they were not fit to meet a God of absolute holiness. Sanctifying is setting them apart from the evil natural to them. Also, their clothes, speaking of their habits, were defiled, just as we too require washing from defiling habits. On the third day God Himself would come down on Mount Sinai to manifest Himself in a certain way. That manifestation was not in grace, however, as it is today in the person of Christ, “God manifest in flesh.”

In fact, this manifestation of God in Christ is most wonderful in the fact that God comes near and brings us near to Himself. But the manifestation of Exodus 19 keeps the people at a distance. Bounds were to be set around the mountain (v. 12) with the solemn threat of death to anyone who dared to even touch the base of the mountain. Even beasts were included in this prohibition (v. 13). When the trumpet sounded long, they were to come near to the mountain, but no further, just near enough to be filled with awe and apprehension.

Moses brought this word to the people, so that they were sanctified and washed their clothes (v. 14), and he told them to be ready for the third day, maintaining a sanctification even from a sexual relationship with their wives. Yet even these preparations did not take the edge off the stern, forbidding character of the manifestation of God in awe inspiring justice.

For on the third day there were thunderings and lightnings and a thick cloud on the mountain, then a trumpet sounding extremely loud, causing the people to tremble (v. 16). Yet Moses did not allow them to draw back, but brought them near to the foot of the mountain, to meet with a God who was really hidden behind the forbidding cloud. Added to the thunder and lightning and the thick cloud, was fire and smoke and a great earthquake (v. 18). Thus God met their promise to obey Him!

Along with other awe-inspiring manifestations, the blast of the trumpet not only continued long, but became louder and louder. This simply implies that God was speaking to Israel so loudly as to totally silence any speaking on Israel' part, whether in promise or whatever else. The trumpet was intended as an announcement to be heard by everyone. In this case God was announcing the giving of the law, that which was to be placed as a stern exaction on the nation Israel. From the very outset God was indicating that He knew the law was a yoke of bondage that Israel would not be able to bear. Yet in spite of these awesome tokens, Israel still did not understand this lesson of their inability to keep the law.

Moses spoke and God answered by a voice, calling him to come to the top of the mountain to which God had come down. In what way His presence was manifest there we do not know, but immediately again the Lord sent Moses back down to solemnly charge the people not to dare to break through the bounds around the mountain, to see what they could, and therefore die (v. 21). Also, as to the priests, who evidently were allowed to come closer, they must sanctify themselves from all defilement, or suffer judgment from the Lord.

Moses protested to the Lord that the people were not able to come up to the mountain because he had obeyed the Lord in setting bounds around the mountain beyond which the people were not allowed to go. But God knew the people better than Moses did. Setting bounds for them was no guarantee that they would observe those bounds, just as the law of God sets definite restrictions, but man's boldly rebellious nature does not hesitate to break over every such barrier.

Therefore God speaks sharply to Moses, “Away! Get down.” He must give an extra solemn warning to Israel to restrain their fleshly impatience which they were told would issue in their own death. Moses and Aaron were then told to come up, where they heard from God the ten commandments (ch. 20) and many attendant regulations and ordinances given in Exodus 21-23. After that Moses went down to the people (Ex. 24: 3), and later returned, not with Aaron, but Joshua (Ex. 24: 12-13), and was there forty days, until the history recounted in Exodus 32.

Exodus 20

THE TEN COMMANDMENTS (vv. 1-17)

Before God gives the ten commandments, He makes is abundantly clear that Israel's obedience to law had nothing to do with God's previous grace toward them in delivering them from the bondage of Egypt, just as today obedience to law has no part in the salvation of souls out from the bondage of sin. Yet Israel must not regard these laws as merely abstract principles, but laws of “the Lord thy God,” indicating another relationship to God on the basis of their obedience. Solemn consideration!

The language of these laws is absolute and peremptory. “You shall” or “you shall not.” No allowance is made for any deviation. First, no other god could be allowed to take God's place. Nothing must in any way be used even to represent God, no image, no likeness of anything in creation must have any place of spiritual honor in people's minds. This is idolatry. Even pictures of this kind were forbidden (Num. 33: 52)

Secondly, such things, wherever they existed, were not to be bowed down to or served, for the Lord God is rightly a jealous God (the only One who has a right to be jealous). This is so serious that people's iniquity would inflict suffering on their children to the third and fourth generation of those who hate God, those who despise His commandments. On the other hand, His character is such as to show mercy to those who love Him and keep His commandments. Thus, though God is perfectly holy and righteous, yet He is not harsh and cruel, but compassionate.

The third commandment forbids the taking of God's name in vain. An oath invoking God's name is a most serious matter. Elijah made such an oath to Obadiah, “As the Lord of hosts lives, before whom I stand” (1 Kings 18: 15), and that oath was kept. But men would dare to use God's name often when not even intending to keep their word, thus totally in vain, which is gross evil. We know that people today swear by God with no concern about what they are doing. In fact, the Lord Jesus goes further than the law, by telling us “do not swear at all” (Matt. 5: 33-37). For man had been proven by the time the Lord Jesus came, to be so untrustworthy that his promises concerning what he would do in the future were of no value. It would be different to swear to the truth of something that has already taken place, when one knows the facts.

The fourth commandment was to remember the sabbath day (v. 8), the last day of the week (Saturday) to keep it holy, that is, sanctified from all other days for the purpose of being devoted to God. Israel had six days to labor, but the seventh was a day of rest.

The sabbath was a day of rest: work was strictly forbidden on that day, that is, work of any servile character (Lev. 23: 7-8). The Pharisees extended this sternly to include the grace of the Lord Jesus in healing, but He showed up their folly by reminding them that they themselves watered their livestock on the sabbath day (Luke 13: 14-15). God certainly did not forbid this care for the need of His creatures. But when the nobles of Judah were allowing the sale of all kinds of merchandise on the Sabbath day, when people were treading winepresses, bringing in sheaves, loading donkeys with merchandise to sell, Nehemiah rightly took stern action against this (Neh. 13: 15-19).

Any head of a household was responsible to see that none of his household, including servants, would work on the Sabbath (v. 10). This was based on the Lord's working for six days to make the heavens and the earth (from what He had first created), and His resting the seventh day (v. 11).

In Exodus 31: 13-17 God emphasizes that the Sabbath was a sign between Him and Israel, and that the children of Israel were to keep the Sabbath. This was not given to Gentiles, and it is not given to the church in the present age (Compare Colossians 2: 16-17). The Lord Jesus was in the grave on the Sabbath day, and was raised “the first day of the week.” From that time scripture emphasizes the first day of the week, mentioning for instance that on that day the disciples came together to break bread (Acts 20: 7). Yet no law is made at all of this matter, for we are not under law, but under grace. We should regard the first day of the week as “the Lord's Day,” and therefore be glad for the privilege of using it solely for the Lord's pleasure, without attaching any legal bondage to it.

The first four commandments clearly refer to Israel's responsibility toward God. The following six (vv. 12-17) are toward people. The fifth, therefore (v. 12), requires honor toward parents. This respect for proper authority would result in (normally speaking) prolonging one's life on earth, for it would involve respect for God's authority too. One of the sad marks of the last days, even in professing Christendom, is “disobedience to parents' (2 Tim. 3:1-2). Actually, no-one should need a law to lead them to respect their parents, and certainly Christians need no such law, for such things are written in their hearts. On the other hand, unbelievers in Israel constantly disregarded such laws (Matt. 15: 3-6).

The sixth law, “You shall not kill” finds an echo in everyone's conscience, for he knows this is wrong without being told. Cain, though he had no law, knew he was doing evil in killing his brother, for he lied about it afterward (Gen. 4: 8-9).

The same is true of the seventh, eighth and ninth laws. For in spite of men's knowing these things (adultery, stealing and lying) to be evil, God knew that Israel needed specific prohibitions in order to face them with the fact of their wrong-doing when they disobeyed. Of course the law did not keep them from doing wrong, but it made them, not only sinners, but transgressors. At least, now they could not say, “there is no law against it.” When they disobeyed, they were breaking over a plainly declared prohibition.

The tenth law strikes, not only at outward actions, but at the motives of the heart. Who can stand before a prohibition like this, “You shall not covet”? One who honestly tries to keep this law will find himself in a conflict such as Romans 7 describes, beginning with verse 7 of that chapter, — a struggle with his own determined sinful nature. Just the very desire to have what someone else has is here shown to be sin. How clearly therefore does the law teach people that they are desperately in need of One who can deliver them from this bondage of sin! But Israel has been slow to learn such a lesson.

MOSES NEAR: THE PEOPLE FAR OFF (vv. 18-21)

No wonder that the giving of such a law was accompanied by “the thunderings, the lightning flashes, the sound of a trumpet, and the mountain smoking” (v. 18). The trembling fear of the people moved them to keep some distance away. They agree to listen to Moses, but ask that God Himself may not speak to them for fear they may die. It is true that if God speaks in absolute law, no one can live. However, Moses was a mediator, therefore typical of Christ as the one Mediator between God and men (1 Tim. 2: 5).

Moses quiets the people's fears, telling them that God has come in order to test them and to impress on them a true fear of His great glory (v. 20), so that the fear of God might keep them from sinning. If any outward thing could do this, surely this great manifestation of God's holiness was that thing. But we know that the effects of this in Israel wore off very soon, and they fell into sin quickly. From the very time it was evident that Israel was in dire need of a Savior to deliver them, not merely from Egypt, but from the bondage of their sins.

ALTARS: EARTH AND STONE (vv. 21-26)

While the people stood afar off, Moses was privileged to draw near to God (v. 21) This is because he was the mediator, typical of the Lord Jesus, who alone, on the basis of law, can stand before God. However, God desires others also to draw near to Him. He tells Moses that He has spoken to him from heaven, a place of great distance, and reminds him of the commandment that forbids the making of any image, yet now He tells Moses they are to make an altar of earth on which to sacrifice burnt offerings and peace offerings (v. 24).

Little is said of this altar afterwards, though no doubt this is what is involved in Naaman's asking Elisha that he might take two mule's loads of earth from Israel because he wanted to sacrifice to the Lord in the land of Syria (2 Kings 5: 17). The altar speaks of the person of Christ, as Hebrews 13: 10 implies, and He Himself shows in Matthew 23: 19-20 that the altar is greater than the gift placed on it. In other words, the person of Christ is greater than His wonderful work of redemption. But this altar of earth reminds us of the lowliness of the Manhood of the Lord Jesus in His earthly path of sorrow. It was imperative that Israel should have this altar of earth. For to be acceptable to God, the sacrifice must be that of a sinless, perfect Man. The perfection of His person gives its influence of perfection to His work.

On the other hand, Israel could voluntarily build an altar of stone. This speaks of Christ as the eternal Son of God, as stone is solid and unyielding in contrast to the crumbling, yielding character of earth. This stone indicated a stronger, more mature faith on the part of the offerer. But it must be built with whole stones, not hewn, for this would be man's work, which would pollute the altar. Whole stones indicate God's work, therefore a true perception of the eternal Godhead of the Lord Jesus.

In going up to the altar, no steps were to be allowed.Two principles are involved in this. First, there was to be no gradual ascent into God's presence by human effort. Secondly, we cannot ascend to a higher level of worship than the level on which we live daily. This would be hypocrisy, and God would expose the nakedness of our deceit.

Exodus 21

RESPONSIBILITIES OF MASTERS (vv. 1-11)

Moses is now given an expanded view of the law in chapters 21-23. Special duties of masters are first considered. They may think they have full authority over their slaves, but they must first remember God's authority over themselves. For God decidedly limits their authority over slaves. It was permissible to buy a Hebrew slave. Sometimes one would become so poor as to sell himself to another (Lev. 25: 39), but his master was to strictly observe God's orders in this matter. After six years the slave was to be fully freed, and the master was required to “furnish him liberally out of the flock” and out of all the provisions he had (Dt. 15: 14). This was a gracious provision of God so that people would not just be driven out on the street when they became poor.

If he was alone in becoming a slave, he should be freed alone: it his wife was with him, then both should be freed (v. 3). However, if the master had given him a wife, then both the wife and any children she bore would still belong to the master, while he could be freed alone. This does not correspond to the grace of God today, but it illustrates the hardness of law alone.

However, what follows is a beautiful contrast. If the slave plainly says that he loves his master, his wife and his children, and does not want to go out free, then the master should present him to God, then bring him to the door or doorpost, and pierce his ear, which would indicate that the man was his servant for life (vv. 5-6). The typical significance of this is by all means the most wonderful consideration. The servant is the Lord Jesus, who has willingly taken this place in coming into the world (Phil. 2: 7). Now He has willingly decided to be a servant forever because He loves His Master (God the Father), He loves his wife (the church of God, the assembly), He loves His children (every individual who has been born again). The ear being bored is instructive too. A hearing ear is the major characteristic of a true servant, and its being bored in this case reminds us of the death of the Lord Jesus in obedience to His Father's will, that death confirming the fact that He is a servant forever.

The law did not forbid the sale of one's daughter to another man as a female slave (v.7). She would not however be set free in the year of jubilee, for she might actually be her purchaser's wife before that time, or the wife of his son (vv. 8-9). Yet the law did protect her. If the buyer was not pleased with her, he should allow her to be redeemed by her father or other relative. But he must not sell her to a foreigner.

VIOLENCE AMONG PEOPLE (vv. 12-27)

One guilty of murder was himself to be put to death. Whatever people may say in opposing the death penalty today, in cases of proven murder, at least they cannot say it is unjust. However, if the case was not that of deliberate murder, but of manslaughter, there was a provision made for a guilty man to go to a city of refuge for his protection. As to this, see Deuteronomy 19: 1-3. But in a case of premeditated murder, the penalty was death (v. 14).

The law's exactions were most stern, as verse 15 shows. The death penalty was to be pronounced against one who struck his father or his mother. This is solemn guilt in the eyes of God. A kidnapper also was to be put to death, whether he had sold his victim or whether he held him as a captive (v. 16). Again, death was the penalty for one who cursed his father or his mother (v. 17). This of course is a great contrast to honoring one's parents.

Verses 18 and 19 deal with the question of a physical quarrel and one striking another with his fist or other weapon, so that he is injured. If death did not ensue, then there was not a death penalty, but the injurer must pay for the loss of time suffered by the injured party and also any medical expenses that might arise from this, till the person was fully healed.

One striking his servant and causing death would incur the death penalty himself, yet if the servant continued even only a day or two before dying, the penalty would not be effective. The only explanation given for this is, “for he is his money” (v. 21).

If through physical striving a woman is caused an abortion, the person responsible must pay some recompense, as the woman's husband demands, or as was to be determined by a judge. If however there were bad results for the woman, the guilty party would be held responsible for this, and the judgment would be commensurate with the injury, —  “eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe” (vv. 24-25). Of course, to literally pluck out one's eye because he had blinded another's eye, would not help the injured party. But he is entitled to a fair recompense.

This is intimated in verse 26. If a man blinded the eye of his slave, he must let him go free for his eye's sake, and similarly, if he knocked out his tooth (v. 27).

An ox that gored anyone to death was to be stoned to death, and the meat of the ox not eaten. The owner of the ox would not be held responsible unless he had been warned that his ox was dangerous. In this case, if he had not kept the ox penned in and the ox killed anyone, the owner as well as the ox was to be put to death (v. 29). This penalty could however be relaxed if the nearest relative of the victim would agree to accept ransom money instead (vv. 30-31). If it were a matter of the ox only pushing a servant, the owner of the ox must pay thirty shekels of silver to the owner, and the ox must be stoned.

LAWS AS REGARDS PROPERTY (vv. 1-15)

While one rightly has control over his own property, yet he is also responsible as to how he uses it. If one were to dig a pit, even on his own property, and leave it uncovered, he would be responsible for an animal falling into it. If the animal died, the owner of the pit must pay the value of the animal, and could therefore keep the dead beast (v. 34).

In the case of one man's ox killing one belonging to another person, then half the value of the live ox should belong to each owner, and also they should divide the dead ox. On the other hand, if an owner had been warned that his ox was dangerous and had not kept him in, then he should trade his live ox to the other owner, for the dead ox.

Exodus 22

This chapter continues the subject begun in Exodus 21: 33. Verse 1 is plain, though we are not told why the stealing of an ox would require five oxen in return, while for a sheep only four sheep were required.

If a thief was caught breaking in and was killed, this would not be considered murder if it took place in the darkness of night. If in daylight, the one who killed him was guilty of bloodshed (vv. 2-3) If one had stolen an animal and had it in his possession, he must restore double, — a much lesser penalty than verse 1. Verse 5 shows that an owner's animal was to be kept on his own property or the owner suffered the consequences. If one kindled a fire and it spread to the property of others, then the one who had kindled the fire was responsible to make full restoration.

If one was entrusted with his neighbor's goods and they were stolen from him, he would not be held responsible unless on investigation it was found that he himself had stolen them. Judges would decide such matters. In all such cases, the guilty party would have to pay double (vv. 7-9).

Verses 10-13 show a difference in the case of an animal being left in the care of a neighbor. If the animal died or was hurt or had wandered away, there was to be “an oath of the Lord” between the owner and the caretaker that the caretaker had not been guilty of misappropriation. But if the animal was stolen from him, then he would have to pay the owner for the animal (v. 12). Yet if the animal was mauled and killed by a beast, the owner would bear the loss. If something was borrowed, then died or was injured in the hands of the borrower, the borrower must reimburse the lender for it (v. 15). If however the owner was with the animal or other article, the owner must bear the loss of any damage.

CRIMES AGAINST HUMANITY (vv. 10-31)

A man seducing a woman who was not engaged or married, was responsible to marry her. If the father of the girl refused this, the guilty man must pay money to the father (v. 17). A witch must be put to death, whether she called herself a black witch or a white witch. Death was the penalty also for one who dared to abuse himself with a beast, and the same for one who sacrificed to idols (vv. 18-20).

No precise penalty was prescribed for mistreating or oppressing a stranger or widow or fatherless child, though this was strongly forbidden (vv. 21-24); but God warns that if those who were oppressed cried to Him, He would Himself intervene to kill the oppressor through the instrumentality of an enemy with a sword, leaving their wives as widows and their children fatherless.

If one loaned money to another Israelite who was poor, no interest was to be charged (v. 25). If there were no question of poverty involved, the situation would be different, of course, for one may borrow money in order to promote a business venture, though he himself is not in need at all.

If a borrower were to give his garment as security, the lender must not keep it even overnight. My righteous demands must in no way take precedence over proper compassion (vv. 26-27).

No words of disrespect toward God were to be permitted to pass one's lips, nor any such words against rulers (v. 28). In contrast to such words, there was to be no delay in offering to God the firstfruits of their produce, and also their firstborn sons, as well as the firstborn of their oxen and sheep (vv. 29-30). The sons would of course be redeemed by the sacrifice of a lamb (Ex. 13: 13). But such recognition of God's rights is just as important today as it was under law. The chapter closes with the prohibition of eating meat from animals killed by other animals. For the killing of an animal for food was to be under the holy eye of God.

Exodus 23

INSISTENCE ON HONESTY (vv. 1-9).

Consistently with the language of law, the question of honesty is looked at from a negative viewpoint, that is, emphasizing what one should not do. How easily one may circulate a false report without realizing it is false because he did not carefully check its source. May the Lord keep us from this. To circulate this is bad, and also to associate with others who do so. Both of these are seen in verse 1. Again, a crowd may be carried away by an evil report. We must not dare to follow the crowd. Nor must we speak in such a way as to advocate any perversion of justice. Verse 2 speaks of these two points. Even if we relax justice in favor of a person because he is poor, this is wrong, though we may think we are being kind (v. 3). This would be approving evil, which we must never do at any time.

Verse 4 is again intended to try our honesty. Even if one is an enemy and we see his animal straying, the honest thing is to return it to him. Or if we know another person hates us and that person's donkey has too heavy a load, we are responsible to give what help we can (v. 5), though it would be a natural inclination to ignore it. It is the same principle as found in Romans 12: 20: “If your enemy is hungry, feed him: if he is thirsty, give him a drink; for in so doing you will heap coals of fire on his head.”

Verse 6 gives the other side of the matter raised in verse 3. We must not dare to take advantage of a poor person to make him suffer wrongly. This is a common evil, of which James speaks in strongest terms (James 5:4). We must be on our guard always to avoid the slightest involvement in a false matter or in condemning the innocent or righteous (v. 7). It is just as dishonest also to receive a bribe, for whatever cause it may be: if a righteous man does this, it will lead him to pervert his words (v. 8). Finally, oppressing a stranger is also dishonesty, for we were once strangers and have been shown kindness by God. Honesty therefore would show similar kindness to strangers (v. 9). All of these things, while written from the viewpoint of law, are still of real value in challenging us as to how honest we really are.

POSITIVE LAWS AS TO GOD'S SET TIMES (vv. 10-19)

In contrast to the negative laws of the first nine verses, verses 10-19 speak positively as regards the attitude Israel was to show toward God. Just as there were six days of the week in which people were told to work, so they are told to sow their crops six years out of seven, and let the land lie fallow during the seventh year. Not only was this good for the land, but it would show consideration for the poor, who could come into another's property and take any volunteer produce that came up in spite of the land not being worked. This was to include vineyards and olive yards. All could be left without working them during the seventh year (vv. 10-11). If the poor did not take what came up, it was still left for animals.

Again it is insisted that they were to work for six days only and rest the seventh day, — Saturday, — and this rest included their servants and their animals (v. 12). This was a gracious provision of God for their own benefit, not by any means a law that would oppress them. Yet obedience would show respect for God's authority, a matter insisted on in verse 13. They were not even to speak the names of idols, for such easy speaking may lead to an easy recognition of these things (v. 13).

It was imperative that Israel keep a feast to the Lord three times in the year. There were more feasts (or set times) than these ordered for Israel (Lev. 23), but the feast of unleavened bread (or the Passover) which was in the Spring, the feast of firstfruits, in the summer, and the feast of ingathering, in the fall, were times when all the males in Israel were required to appear before God (vv. 14-17). Exodus 34: 24 assured Israel that at those times, when the men were obedient to the Word of God, no one would desire their land, so that their wives and children would be in no danger. These feasts were kept at Jerusalem, where God chose to place His name (Deut. 16: 5-16).

This section ends with some serious stipulations. The blood of God's sacrifice was not be be offered with leavened bread, for leaven speaks of sin, and the sacrifice of Christ allows not the least toleration of sin, but is itself the total condemnation of sin (Rom. 8:3). Also the fat of the sacrifice must not be left overnight: it must be burned as devoted entirely to God, for Christ's sacrifice is decisive: no question must be left as to its perfection and finality.

The first of their firstfruits were to be brought to the house of God, in acknowledgement that all was rightly His. Interestingly, however, when God's rights are first established, then our attitude toward others is immediately inferred in the injunction not to boil a kid in its mother's milk. For the spiritual significance of this is the most important. Mother's milk is intended to nourish the kid, not to boil it. Thus the milk of the Word of God (1 Peter 2: 2) is to be used to nourish young believers, not to boil them, or punish them. Let us be careful to use God's Word rightly, in kind concern for others, not as a whip for them.

IN VIEW OF FUTURE BLESSING IN THE LAND (vv. 20-33)

The goodness of God is again seen in His promise in verse 20. He would send an angel before them, both to guard them and to guide them to the place He had ordained for them, the land of promise. For the Lord does not leave us to make our own way to heaven as best we can!

Yet Israel is warned that it would be no light matter for them to provoke the angel: they must have a spirit of submission and obedience, for they could not expect any pardon for their transgressions. This is of course the language of law, for they had promised to keep the law. If they did obey, then the Lord would be an enemy to their enemies and an adversary to their adversaries. Satan will not gain any advantage over us while we obey the Word of the Lord. The six nations mentioned in verse 23 are symbolical of different forms of spiritual evil that seek to seduce the saints of God from a path of true obedience to the Lord. If obedient, Israel could expect God's angel to cut off their enemies.

Israel was to give absolutely no recognition to the idols of these nations, nor compromise by following their example in anything (v. 24), but rather reject and break down the pillars thy considered sacred. This was essential if they were to really serve the Lord, and He would bless them in their daily life, preserving them too from sickness. Their women would not suffer miscarriages, nor be barren (v. 26).

These conditional promises were given to Israel under law, not to the church of God today, for our blessings are spiritual, and connected with heavenly places (Eph. 1: 3). Godly people today may suffer illness and other afflictions such as this, as Epaphroditus was “sick almost unto death,” not for disobedience, but for the sake of the work of Christ (Phil. 2: 25-30). One reason for this is that the knowledge of Christ brings with it the living power to endure such things in a spirit of genuine faith and cheerfulness.

As Israel advanced toward their land, the fear of God would be imprinted on the hearts of their enemies, to cause them to retreat in confusion (v. 27). Figuratively God would send hornets before them, small, insignificant things which yet cause people consternation. The Lord can use the smallest thing to scatter His enemies, just as He did in the case of defiant atheist who challenged God to meet him at a certain time and place to have a fight. When God did not appear, he went home to boast that he had proven God did not exist. But a tiny insect had bitten him at that place: he was poisoned and died soon after in acute pain.

Yet God would not drive out the enemies of Israel rapidly, for the land would become desolate if Israel took too long to take possession, and wild animals would increase in number (v. 29). Wisely therefore God would gradually drive the enemies out until Israel was able to take full possession of their land. This reminds us that we do not learn all the truth of God suddenly. Rather, gradually, little by little, we enter into the value of the great blessings we inherit “in Christ.” Though “all spiritual blessings in heavenly places in Christ” are the property of all true believers (Eph. 1: 3), yet it takes time to “possess our possessions.”

The boundaries of Israel's land mentioned in verse 31 have never yet been possessed by Israel, but will be in the millennium. However, even though some of the enemies had not been driven out, Israel was to make no covenant with those remaining, nor to allow any to remain living in the land. The danger of adopting their customs was strongly warned against (v. 33).

Exodus 24

THE COVENANT WRITTEN AND READ TO THE PEOPLE (vv. 1-8)

Having finished declaring the rules and regulations connected with the law, the Lord tells Moses to come up to Him in the mountain, and to take with him Aaron, Nadab and Abihu (Aaron's sons) as well as seventy of the elders of Israel (v. 1). A group therefore was selected to have a place above the people, which is consistent with the character of law, but having no place whatever in the church of God today, for all believers are seen as priests in God's dealings now (1 Peter 2: 5). Yet Moses alone was allowed to come near to God (v. 2). In this he is typical of Christ, the Mediator of the new covenant (Heb. 12: 24).

Before going up, however, Moses told the people all that the Lord had spoken, His ordinances and judgments (v. 3). The people unitedly answered that they would obey all that the Lord had commanded. Before they had heard these things they promised to obey (Ex. 19: 8). Now in hearing, they speak the same.

Then Moses wrote all the words of the Lord. He built an altar along with twelve pillars which represented the twelve tribes of Israel. Then young men (not elders nor priests) of the children of Israel were sent to offer burnt offerings and peace offerings to the Lord (v. 5). The very fact of these offerings intimates that Israel's promise was not going to be kept: they would require the shedding of blood because of their disobedience. Yet this blood could not take away sins (Heb. 10: 4).

Moses sprinkled half of the blood on the altar, then read the book of the covenant to all the people. For the third time they made the self-confident promise that they would do all that the Lord commanded. How little they knew their own hearts! But Moses then sprinkled the remainder of the blood on the people, declaring to them that this was the blood of the covenant that the Lord had made with them. Typically this warned them that disobedience would require the shedding of blood  -  and not just the blood of an animal. Hebrews 9: 18-22 comments on this occasion, insisting also that “without shedding of blood there is no remission.”

A SELECT GROUP IN THE PRESENCE OF GOD (vv. 9-18)

In obedience to verses 1-2 Moses, Aaron, Nadab and Abihu, together with 70 of the elders of Israel went up into the mountain (v. 9). This large group of witnesses took away any suspicion of the people that Moses might be in any way deceiving them. These men must be impressed with the greatness of the glory of the Lord. We are told, “they saw the God of Israel” (v. 10).

The meaning of this must be considered in the light of John 1: 18: “No one has seen God at any time,” and 1 Timothy 6: 16; “whom no man has seen or can see.” Therefore it was not God personally whom they saw, but evidently some partial manifestation of His nature or character, for the language is symbolical that tells us, “there was under His feet as it were a paved work of sapphire stone, and it was like the very heavens in its clarity” (v. 10). This appears to be a vision that would inspire awe in all who were observers, realizing that it was indeed the great God of creation who was dealing with them. Compare the vision of Ezekiel 1, which ends with the words, “This was the appearance of the likeness of the glory of the Lord” (v. 28).

MOSES AND JOSHUA GOING FURTHER (vv. 12-18)

Moses now is to be separated from Aaron, his sons and the 70 nobles, as the Lord calls him up into the mountain in order to give him the tables of stone on which the ten commandments would be written by God. Joshua had not been mentioned before, but had evidently also come with the group as the personal attendant of Moses. Now he goes with Moses (v. 13), and was evidently with him during the whole time in the mount. Moses leaves instructions that Aaron and Hur can be consulted as to any problems that might arise (v. 14).

As Moses went up a cloud covered the mountain, evidently the shekinah glory cloud (vv. 15-16), and on the seventh day of this obscurity the Lord called to Moses out of the cloud. To the children of Israel below the sight of the glory of the Lord was like a consuming fire (v. 17). Moses then remained in the mountain altogether forty days and forty nights. Forty is the number of testing: this was a test not only for Moses, but for all Israel,  -  a test which issued in Israel's failure.

Exodus 25

WILLING OFFERINGS FOR GOD'S SANCTUARY (vv. 1-9)

The law has been declared to Israel, with its stern ordinances and regulations. Now the Lord instructs Moses in a matter that is in striking contrast to the principle of law, for all here speaks of grace and blessing rather than law and cursing. Thus, even when God put Israel under law, the grace of His own heart could not refrain from shining through in a remarkable measure.

In this case, God makes no peremptory demand, but tells Moses to speak to the people to the effect that they should willingly with their heart bring an offering to the Lord. There was no question as to how much each should give, nor if they should give at all if their heart was not in it. This must be a fully voluntary offering. The principle here corresponds fully with the principle laid down for the assembly of God today in their giving. 2 Corinthians 8 and 9 deal extensively with this question. Exodus 9: 7 is most plain, “So let each one give as he purposes in his heart, not grudgingly or of necessity: for God loves a cheerful giver.” Therefore this offering of Exodus 25 shows that even in the giving of the law God looked beyond the law to the grace that would yet be revealed.

The offering however was of specific materials for the building of the tabernacle. God designated these. There was no place for sackcloth or for people's personal household furniture. Gold is mentioned first, for this symbolizes the glory of God. Then silver pictures the redemption that is in Christ Jesus. Copper is typical of the holiness of God, which is an outstanding characteristic of His sanctuary.

Blue material speaks of the heavenly glory of the Lord Jesus, the eternal Son of God, as is seen specially in the Gospel of John (See John 6: 32, 37, 50, 51, 58). Purple is the royal color, and reminds us of Matthew, which presents Christ as the King of Israel. Scarlet is the color of attraction, which is seen in the lowly, faithful service of the Lord Jesus in Mark's Gospel. Fine linen pictures the beautifully intertwined moral perfection of the Lord Jesus as the unique Man of God's appointment, which is seen in the Gospel of Luke.

Goat's hair (v. 4) calls to mind the sacrifice of Christ as our Substitute, while ram's skins dyed red speak of the same sacrifice in its submission and devotion to God, the red calling special attention to this. Badger skins (or possibly porpoise skins) are of a drab, unattractive color, and they formed the outside covering of the tabernacle, emphasizing the fact that to the natural eye of Israel and the world there appeared to be “no beauty” in the Lord Jesus (Isa. 53: 2).

Acacia wood is from a hardwood desert tree, speaking of the enduring humanity of the Lord Jesus as “a root out of a dry ground” (Isa. 53: 2). Oil for the light is typical of the Holy Spirit. Spices for the anointing oil and for the sweet incense are the varied fragrances of the Lord Jesus united with the energy of the Holy Spirit (v. 6). Onyx stones and other precious stones to adorn the special dress of the high priest symbolize the bright reflections of the many beauties of the Lord Jesus.

All of these things were for the purpose of making a sanctuary for God to dwell in among the children of Israel (v. 8). This was temporary in view of the eventual building of the temple by Solomon (1 Kings 6). In regard to this tabernacle, however, nothing was left to the discretion of Moses. Verse 9 is clear that God Himself decreed the entire pattern of the tabernacle and its furniture, just as God today has laid down the full truth concerning the church of God and all its arrangements. Nothing is left to the wisdom or discretion of any of His saints or servants.

THE ARK OF THE COVENANT (vv. 10-16)

Before instructions are given for the building of the tabernacle itself, God lays down the plans for the ark, the table of showbread and the lampstand. The ark has the place of most prominent importance, for it speaks of Christ as the Sustainer of the throne of God, just as the ark sustained the mercy seat, All the authority of God is therefore seen to be centered in the person of the Lord Jesus.

The ark was made of acacia wood, speaking of the humanity of Christ as a Root out of dry ground. But it was overlaid with gold, which emphasizes His deity, for He is God over all. Its length was two and a half cubits. Two speaks of testimony, for God's throne bears testimony always to what is true. The added one-half is interesting, however. It reminds us of the Queen of Sheba's words to Solomon, “the half was not told me” (1 Kings 10: 7). Therefore this indicates that the glory of Christ is beyond human apprehension. The height and width of the ark were each one a half cubits. Therefore in every dimension the glory of Christ exceeds our understanding. The one cubit however speaks of unity. In the authority of God there can be no inconsistency, but one perfect standard of judgment for all.

The ark was a chest overlaid with gold both inside and out. A crown of gold was on the top, crowning the entire circumference. This speaks of the glory the Lord Jesus has now acquired by reason of His sacrifice and His resurrection, that is, He is now “crowned with glory and honor” (Heb. 2: 9) in answer to His willing humiliation.

Because the ark was to be carried by means of staves, there were two rings of gold attached to the ark on each side. The staves were made of acacia wood overlaid with gold, and those were slipped through the rings in order for the ark to be carried. The priests did not touch the ark, but carried it by the staves (vv. 12-15). Thus believers have the place of priests in order to carry the Lord Jesus as a testimony before the world. The staves were to remain always in their place. This continued until the temple was built, when we read that “they drew out the staves” (1 Kings 8: 8) because the ark was then in its proper restingplace.

The testimony God would give Israel (the law written on tables of stone) was to be put into the ark (v. 16). This reminds us that in contrast to all others, the Lord Jesus could say, “I delight to do your will, O my God, and your law is within my heart” (Ps. 40: 8).

THE MERCY SEAT (vv. 17-22)

The mercy seat was made the same length and width as the ark (v. 17), but this was pure gold, for it symbolized the throne of God, of which Christ is the capable Sustainer. The same truth applies to its dimensions as is true of the ark. No form was ever seen on the mercy seat, for God is invisible (1 Tim. 1: 17). As the throne of God, this represents absolute dominion, authority righteousness, truth, yet amazingly it is called, not the justice seat, but “the mercy seat.” Thus from the throne of absolute righteousness God is able to dispense mercy. This is marvelous, but only possible because of the truth emphasized on the great day of atonement. For no one could ever enter into the holiest of all where the ark was except the high priest only once a year, when he sprinkled blood seven times before and on the mercy seat (Lev. 16: 1-19). This is typical of the Lord Jesus having made propitiation for our sins on Calvary, having been raised from the dead and entering into heaven itself for us (Heb. 10: 11-12, 24).

On each end of the mercy seat was a cherubim facing inwards with their wings spread above each one, so that evidently their faces would look downward toward the mercy seat with their wings overshadowing all (v. 20). The cherubim were one piece with the mercy seat, all hammered from one piece of gold (vv. 18-19).

Since the cherubim form a part of the throne itself, it is plain they are not angels, or created beings, but purely divine principles of judicial righteousness. Looking down upon the mercy seat would indicate the vital interest that God's righteousness takes in the value of the blood sprinkled on the mercy seat.

The mercy seat formed a covering for the ark, and in the ark was the testimony, the law of God on tables of stone. This was the only seat in the tabernacle, the place where God would meet with Israel, though none of Israel except the high priest once a year, could enter there. From that place God would communicate His mind and will to Moses for the children of Israel (v. 22).

Thus, the ark and the mercy seat are seen to be found in beautiful consistency with the character of what is emphasized in the building of the tabernacle. For here we see the heart of God made known in some lovely measure, even in a dispensation which in itself does not make known the heart of God, that is, the law.

THE TABLE OF SHOWBREAD (vv. 23-30)

The table was inside the holy place, on the right side as one entered the tabernacle, but not in the most holy, as the ark was. The twelve loaves that were put on the table (Lev. 24: 59) speak of communion or fellowship involving the twelve tribes of Israel in their fellowship with the Lord and with one another. Therefore the table is symbolical of the Lord Jesus as the Sustainer of fellowship. This was in the holy place, speaking of heaven itself, Christ therefore glorified in heaven sustaining His saints today in fellowship with the Father and with one another.

Again the Manhood of the Lord Jesus is emphasized by the acacia wood, and His deity by the complete overlaying of gold. Its height was the same as the ark, two and one half cubits. For the upward (Godward) blessing of fellowship is precious beyond our understanding (the one-half), while the two speaks of the value of this as a testimony before God. But both the length and width have no extra half cubit, for our fellowship is limited in both these directions. The two cubits and the one cubit speak similarly of those dimensions in the ark, however.

A molding of gold was to surround the entire circumference of the table, and a frame of a handbreadth (about four inches) was evidently inside the molding (v. 25), then another molding on the inside of the frame. The frame likely extended over the legs, and two gold rings were put close to the frame at each end of the table, that is, underneath the frame, so that it could be carried by staves. The staves (or poles) were again made of acacia wood overlaid with gold (v. 28).

Dishes, pans, pitchers and bowls used in connection with the table were all made of pure gold, for the fellowship of the saints of God is to be on a divine level, that is, “fellowship with the Father and with His Son Jesus Christ” (1 John 1: 3).

THE GOLDEN LAMPSTAND (vv. 31-40)

The lampstand was placed on the left side of the sanctuary as one entered. This was made of one piece of beaten gold (v. 31). The lampstand is distinct from the light, for it is really the light-bearer, and speaks of Christ as the Sustainer of all testimony for God. Light is the very nature of God: “God is light” (1 John 1:5), therefore the humanity of Christ (the acacia wood) is not involved in this at all, but only pure gold. As the eternal Son of God He sustains all testimony for God.

There was a central stem in this stand, and six branches proceeding from that stem, three on either side (v. 32), for seven is the number of completeness or perfection.

On each of the six branches there were three cups or bowl shaped ornaments, like almond blossoms, each one evidently nesting a knob (possibly a bud) and a flower (v. 33). It is thought likely that this compares with Aaron's rod that “put forth buds, had produced blossoms and yielded ripe almonds” (Num. 17: 8). The language is not that plain here in Exodus 25, but the lesson of resurrection is unmistakable. The almond is the first tree in Israel to blossom, speaking of Christ as “the firstfruits” (1 Cor. 15: 20-23).

Although, as we have seen, the pure gold of the lampstand speaks strictly of the deity of Christ, yet His Manhood is inferred when we think of Him in resurrection, for He must be Man in order to die and rise again. We must always remember that the Lord Jesus is one blessed person: though His deity is distinct from His Manhood, yet this same One who is exalted as God over all is the One who died and rose again.

On the central stem there were four of these sets of almond ornaments (v. 34). While the number three speaks of the Trinity and also of resurrection, four is the number of earth, and may imply that the testimony of God is intended for all the world.

The seven lamps, one at the top of the stem and those at the ends of the six branches, were to be arranged in such a way as to give light that would draw attention to the lampstand itself. It would also shed light on the table of showbread and on the golden incense altar. Thus the light of God shines primarily upon Christ Himself, whether as the Sustainer of the Light, whether as the Sustainer of fellowship, or as the Sustainer of worship, of which the golden altar speaks. He is revealed in all His beauty. Besides this, however, He is the Revealer: He shines for the blessing of others.

The lampstand then portrays Christ as the Sustainer of testimony, of which the light speaks. This testimony must necessarily have its basis in the truth of the Word of God, just as is plainly stated in the words of the Lord Jesus, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth” (John 18: 37). Also today, any true testimony for God that is carried on by believers, is not sustained by their own energy, but by the Lord Jesus.

Connected with the lampstand were the “wick-trimmers” and trays of pure gold. This is the only indication that believers have any part in connection with the lampstand. They are the wicks, though the wicks themselves are not mentioned, but only the necessity of trimming them. The oil in the lamps speaks of the Holy Spirit of God, without whom we could never continue to burn. But a burned wick must be trimmed in order to burn brightly. The trimmings, put in the trays, could not burn again. Thus we need to judge ourselves constantly, and never depend on former experiences of burning in testimony for the Lord. Those things are to be left behind. The Lord as it were puts them into the trays. He will not forget, but we must burn freshly for Him every day.

The lampstand was formed in one piece out of one talent of gold. At present-day prices, the cost of this would be over $700,000. The measurements of it are not given. As to the pattern, God had shown this to Moses on the mountain, and he was to follow it precisely.

Exodus 26

THE INNER COVERING OF THE TABERNACLE (vv. 1-6)

The tabernacle itself had four coverings; the lower one, which would be visible from inside, being made of fine woven linen with blue, purple and scarlet material woven into this, as well as ornamental cherubim. Since one would have to be inside to see the beauty of all of this, we are reminded that only believers coming into the presence of the Lord, are able to discern the glory and beauty of His person. Though the white fine linen speaks of His perfect moral character, which is a delight to a believer's heart, the world sees no beauty in Him: their eyes are blinded (John 12: 37). Similarly as regards the blue, a reminder of His heavenly character, which Israel could not discern (John 6: 42). The royal purple color tells us He is King, which Israel strongly denied (John 19: 15). These three portray what is seen of Christ in the three Gospels, Luke, John and Matthew, in that order, while the scarlet is the color of attraction, just as the Lord's service in Mark's Gospel drew the attention of great numbers (Mark 1: 33, 37; Mark 2: 2; Mark 2: 7 etc.) How much better it would have been if people had been drawn by the perfection of the Lord's moral character or the beauty of His heavenly glory, rather than by His miracles through which they might be benefited. Yet sometimes, while the miracles first draw them, people are further drawn by the perfection and beauty of the person of the Lord Jesus. But all are seen in the sanctuary of His presence.

There were ten curtains, the number of human responsibility (as seen in the ten commandments), for these colors all connect with the Lord's humanity, a humanity absolutely perfect, for the length of each curtain was 28 cubits, that is, 7x4. The seven speaks of perfection, while four is the number of weakness and dependence, which is just as true of Christ's humanity, though it is perfect. This is further emphasized by the four cubit width of each curtain. Christ's human weakness is seen in His “being wearied with His journey” (John 4: 6), and in the words of 2 Corinthians 13: 4, “For though He was crucified in weakness, yet He lives by the power of God.” This weakness did not in any way imply failure, but dependence on God.

Five of the curtains were to be coupled together and the other five the same (possibly sewn). Then the two sets of five were to be joined by means of 50 loops of blue material attached to the selvedge of each set (v. 4), with golden clasps to attach the loops together. Thus a covering would be formed to extend from near the ground on either side right over the frame of the tabernacle. The loops and clasps would be in the middle. In this way the ten curtains were divided into five times two, the number five indicating the reality of the Lord's responsibility to God and the number two speaking of the witness to this in the world. The clasps of gold tell us that it is a work of divine power that unites together every aspect of the humanity of Christ.

THE CURTAIN OF GOATS' HAIR (vv. 7-13)

Above the curtains of fine linen those of goats' hair were placed. There were eleven of these instead of ten, and they were two cubits longer, though the same width. These of course would be more weather resistant, and would reach to the ground, as the fine linen curtains did not. Five of these were coupled together and the six others also coupled together, but the sixth curtain was to be doubled at the front of the tabernacle (v. 9). The fifty loops of blue in each set and the copper clasps speak similarly to the same in the linen curtains, except that the copper speaks of God's holiness in uniting these sets together. For the goats' hair symbolizes, not the person of Christ, but His work as the substitutionary sacrifice for His people. This must be a perfectly holy sacrifice, typical of that of Calvary.

While the sixth curtain of goats' hair was doubled at the front of the tent, this evidently meant that half of the curtain was doubled back, for verse 12 speaks of a remaining half curtain, which was to hang over the back of the tabernacle. Verse 13 then indicates that the extra two cubits of the length of the curtains (since these were 30 rather than 28) were to extend on either side one cubit lower than the inner curtain, so that the inner curtain was well covered, not to be seen from the outside.

THE CURTAINS OF RAMS' SKINS AND BADGER SKINS (v. 14)

The size of these two coverings is not mentioned, nor how they were made, but they no doubt covered the others over completely. The covering of rams' skins dyed red speaks of the sacrifice of Christ, not from the viewpoint of substitution, but from that of redemption. For Christ's sacrifice was not only for the sake of substituting for us, but for the glory of God. The ram speaks of His willing devotion to God in His sacrifice, and being dyed red reminds us that the shedding of His blood was absolutely essential to satisfy the righteous claims of God against our sins. By that sacrifice we are redeemed to God (Rev. 5: 9).

But the covering of badger skins, or possibly sealskins, as some commentators consider likely, does not speak of sacrifice. This covering would necessarily be waterproof, and whether badger skins or sealskins the color would be drab and unattractive to the eye. Yet this covering speaks of Christ also, as the others do. It reminds us of Isaiah 53: 2: “And when we see Him, there is no beauty that we should desire Him.” This was true of Israel's response when the Messiah came to them, and it is true of all classes of people everywhere. In their first view of the Lord Jesus they see nothing to attract them. There must be a work of the Spirit of God to open their eyes to see far more in Him than appears at first sight.

THE BOARDS AND SOCKETS (vv. 15-30)

Boards were made for walls on the two sides and on the back of the tabernacle, but not for the front, where a curtain was used. We have seen that all four coverings speak of Christ, but in regard to the boards another interesting feature is added. First, they stood upright, the length of each being ten cubits and the width one and a half cubits. These were made of acacia wood, so the tree must be large to provide such width (at least 27 inches). Verse 29 gives instructions that these were to be overlaid with gold. At first sight we might therefore think back to the ark and the table of showbread, both of which speak of Christ in His pure Manhood overlaid by His deity. But this does not fit, for the boards are standing on sockets of silver (v. 19, etc.). Silver always speaks of redemption (see Numbers 4: 45-51), and Christ certainly does not stand on redemption: it is only believers who stand on this ground. While the acacia wood speaks of our humanity, the gold covering can only symbolize the divine nature with which every believer is invested through being born of God. Thus the boards are not seen, but the gold. Speaking of all those who are truly born again, 1 John 2: 24 tells us, “you also will abide in the Son and in the Father.” This does not mean that we become God, but we are covered by the nature of God, being no longer seen as “in the flesh,” but “in Christ,” or “in the Spirit.” This is marvelous grace.

The boards were standing, for the tenons and sockets were designed to keep them upright. Romans 14: 4 reminds us concerning every true believer, “he will be made to stand, for God is able to make him stand.” The ten cubit length however speaks of responsibility, for the believer does not stand merely as a lifeless robot, but with the exercise of willing, devoted faith that gladly bears a responsibility of testimony for God. The width of each board was one and one half cubits, the one speaking of unity as being joined with the other boards, but the extra half cubit seems to indicate that the full perfection of our place in Christ and the full perfection of our unity with all other believers will not be apprehended so long as we are in this wilderness world, but awaits the day of full manifestation.

On each side of the tabernacle (south and north) there were twenty boards (10x2), again emphasizing responsibility in witness, that is, our responsibility to bear a witness to what we are “in Christ.” In this the flesh has no place whatever. On the west end (the back) of the tabernacle were six boards, besides a board for each corner at the back (v. 23). These may have been set at an angle. The number 6 perhaps tells us that our present testimony falls short of perfection, just as six falls short of seven. The corners required extra strength, for whenever God makes changes of direction in His ways, or his dispensations, He gives special grace or strength to His people. Various occasions in the book of Acts illustrate this (Acts 2; Acts 7; Acts 8, Acts 10). By means of the sockets of silver the boards were joined together at the bottom, and at the top by one ring (v. 24). Exactly how this was done does not seem too clear, but we are sure the building was stable, resisting the winds of the wilderness.

Bars were made for the sides and back of the tabernacle, five for each side and five for the back (vv. 26-27). Four of the bars in each case were long enough only to reach half way, so that two met in the middle above the one long bar that reached from end to end, and the other two met in the middle below that long bar. These bars also were made of acacia wood overlaid with gold. The number five again speaks of responsibility and the bars indicate the unity of the saints of God as being held together by the gracious hand of God. Thus we are told in Ephesians 4: 1-3 to “walk worthy of the calling with which you are called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace.” Rings of gold were attached to the boards, through which the bars were inserted (v. 29). We are not told the number of the rings. This may be one of the details that Moses was shown on the mountain (v. 30), for he is told that the tabernacle was to be raised up in accordance with what the Lord had shown him there, so that no-one today can duplicate the plan of the tabernacle, even though we have the plans that scripture furnishes.

THE VEIL (vv. 31-35)

The veil was to be hung between the holy place and the most holy. It was to be made of blue, purple, scarlet and fine woven linen, with cherubim woven into it, though we are not told how many cherubim.

The significance of the veil is clearly announced in Hebrews 10: 20: “the veil, that is to say, His flesh.” It is the Lord Jesus, not in His eternal Godhead glory, but in Manhood. “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage” (Heb. 2: 14-15). The beauty of the Lord's Manhood is seen in various ways. First, the blue speaks of Him as being a unique Man, coming down from heaven (John 6:51). In this verse He insists that He is the living bread and that bread is His flesh. He is true Man, yet a Man uniquely different than all the children of Adam.

Purple is the royal color, and speaks of the Lord Jesus as King of Israel, as Matthew presents Him, yet more than that, “King of kings and Lord of lords.” As King His Manhood is essential, as Matthew 1: 21 infers, “you shall call His name Jesus, for He will save His people from their sins.” This King saves His people by virtue of His own suffering and death, for in Matthew He is the trespass offering.

Scarlet is the attracting color, reminding us of the blood of Christ by which guilty sinners are attracted to Him to have their sins put away. This connects with Christ as the sin-offering, a prominent feature of Mark's Gospel, which also presents the Lord Jesus as the perfect Servant of God accomplishing God's will in fully meeting the sin question.

Finally the fine woven linen emphasizes the Lord's Manhood in every detail of His character and conduct. These threads were extremely fine yet strong, and woven together. So all the moral character and conduct of the Lord Jesus was perfect in every detail and all woven together to form a pattern of exquisite beauty. Woven into the veil was an artistic design of cherubim. How many we do not know, but they speak of governmental control. Wonderful it is to know that the Lord Jesus was always perfect in governing Himself, perfect in self-control.

The veil separated the holy place from the most holy. Just so, the perfect flesh of the Lord Jesus forbids our entry into the holy presence of God. For it shows us the only kind of a man who has any title whatever to enter God's presence. Once a year the high priest was allowed to enter, not without blood, for the high priest is a type of the Lord Jesus, who entered heaven once, having accomplished eternal redemption by the shedding of His blood (Heb. 9: 11-12).

In order for believers to enter, however, it was necessary that the veil should be torn from the top to the bottom (Matt. 27: 51). This typifies the rending of the flesh of the Lord Jesus in sacrifice for us, so that the way is open for us to be welcomed into the presence of God. Thus Hebrews 10: 19-22 tells us, “Therefore, brethren, having boldness to enter into the holiest by the blood of Jesus, by a new and living way which He has consecrated for us, through the veil, that is to say, His flesh, and having a high priest over the house of God, let us draw near with a true heart in full assurance of faith.”

The veil was to be hung upon four pillars of acacia wood overlaid with gold. These rested on silver sockets. Since standing on silver, they speak of believers as they are “in Christ,” dependent on His redemption. It may seem strange that believers in any sense “hold up” Christ. But we are reminded in Revelation 3:12, “Him that overcomes will I make a pillar in the temple of my God, and he shall go no more out.” It will be our eternal joy to hold up the perfections of the blessed Man Christ Jesus.

Though we shall hold up the perfections of the Man Christ Jesus for eternity, yet the tabernacle does not speak of eternity, but of our passing through a wilderness world. So that these pillars supporting the veil speak of our holding up Christ as a testimony in the world. In fact, the number four is the world number (its four directions), so that this emphasizes a present lifting up of the Lord Jesus as the One worthy of the adoration of all the world. The hooks on the pillars were of gold.

Inside the veil, in the Holiest of all, the ark with its covering mercy seat was to be the one article of furniture (vv. 33-34), for it is symbolic of the throne of God, and Christ the upholder of that throne. The table was outside the veil on the right side as one entered, and the lampstand opposite it on the left side (v. 35). Not mentioned as yet is the altar of incense, which we shall see later was just outside the veil (Ex. 30: 1-10).

THE ENTRANCE CURTAIN (vv. 36-37)

The entrance to the tabernacle was covered by a large curtain. It was made of the same materials as the veil except that no cherubim were interwoven into it. Of course it speaks also of the pure Manhood of the Lord Jesus, the only One by whom there is any entrance into even the outer sanctuary, as the Lord Jesus says, “If anyone enters in by Me, he will be saved” (John 10: 9). Typically, entering into the first room is salvation, while entering through the veil is for worship.

Five pillars held up the entrance curtain, and they stood on sockets of brass (or copper), not silver. Brass speaks of the holiness of God, the brazen altar being a prime example of this. In this altar is seen God's holiness in connection with the sacrifice of Christ, where the burning judgment of God was borne by Him in suffering for sins. How appropriate it is that the reminder of His sacrifice is seen in connection with the entrance, for only on this basis can one enter in by Christ, the living way.

The five pillars in this case do not represent believers, but the Lord Himself, who bears full responsibility (the number five) for the witness to His own sufficiency as the entrance for man into the blessing of salvation. Though believers stand upon redemption (silver), only the Lord Jesus stands upon a ground of pure holiness (brass), as seen in His sufferings, and only through Him and His sufferings can anyone enter in.

Exodus 27

THE BRAZEN (OR COPPER) ALTAR (vv. 1-8)

On entering the courtyard, one would stand immediately before the brazen altar. Then the laver stood between the altar and the tabernacle entrance. This altar (of acacia wood), again speaks of Christ in His pure Humanity. But it was overlaid with brass, or most likely copper, the fiery colored metal, which speaks of Christ also as the perfect expression of the holiness of God. “Our God is a consuming fire” (Heb. 12: 29).

The altar was square, five cubits long and five wide. The number five emphasizes that Christ has willingly taken the responsibility of resolving the great problem of man's sin and of sins before God, The four fingers of one's hand are typical of human weakness, while the opposing thumb reminds us of God with man giving strength to carry out responsibility; therefore in this altar we are reminded that “God was in Christ, reconciling the world to Himself” (2 Cor. 5: 19). The height was three cubits, which adds the wonderful truth of Christ's resurrection. In fact, His resurrection is the proof of the great value of His sacrifice.

The four horns of the altar were to be “of one piece with it,” also overlaid with copper. The four horns, pointing outward, tell us that the value of the sacrifice of Christ is for all the world. By these the sacrifice was bound with cords on the altar. We read too of Adonijah, who for fear of judgment, went and caught hold of the horns of the altar (1 Kings 2: 50) and was spared at the time. Later Joab attempted the same thing, but having proved himself treacherous, was killed (1 Kings 2: 13-28). For it was not faith that moved him, but fear.

Various utensils were used in connection with the altar, pans for ashes, shovels and basins, forks and firepans. These were all made of copper. Every detail connected with the sacrifice of the Lord Jesus stresses the holiness of God. Holiness differs from righteousness in this, that holiness implies feeling, that is, love of what is good and hatred of what is evil. A human judge is not required to be holy, but simply righteous. But God is both.

The grate (v. 4) was evidently inside the altar, halfway between the top and bottom. This was for the fire that burned the offerings, and was also of copper. In each of the four corners was a ring. These are considered to have extended far enough to reach through holes in the corners, so that the rings would actually be on the outside in order for the poles (of acacia wood overlaid with copper) to be inserted in them for carrying (vv. 6-7).

The altar was hollow, so as to receive the fire into itself. We have seen that the altar pictures the Lord Jesus. He Himself asked the Pharisees, “Which is greater, the gift or the altar that sanctifies the gift?” (Matt. 23: 19). How clearly this tells us that the Lord Jesus personally is greater than the marvelous sacrifice He made. The gift (His sacrifice) is wonderful only because He Himself is so great. But at the cross He received into His own soul the burning fire of God's judgment on behalf of those for whose sins He died (Isa. 53: 10). The value of His person gives wonderful value to His sacrifice.

HANGINGS FOR THE COURT (vv. 9-19)

The court surrounding the tabernacle was 50 cubits wide and 100 cubits long. The numbers are multiples of 5 and 10 (or 2x5), which again emphasizes the fact of responsibility (number 5) in bearing witness (number 2). But though the hangings were of fine woven linen, which speaks of pure moral character in humanity, they are not typical of Christ personally, for they were hung by hooks of silver, that is, dependent on redemption. This can only speak of believers as in dependence on the Lord Jesus and His work on Calvary. These were held up by 20 pillars of brass with brass sockets on the south side, the same on the north side, but on the west side 10 pillars. The pillars speak of the Lord Jesus in His character of absolute holiness, by whose strength the testimony of believers is upheld. For the hangings had no strength to hold themselves up, just as we do not.

The beauties of the gold, blue, purple and scarlet were not to be seen from the outside, but only the plain white of the fine linen. “The fine linen is the righteous acts of the saints “ (Rev. 19: 8). This character of moral purity is what ought to be evident to all on the outside. Indeed, only as we depend on the Lord Jesus as the hangings depended on the pillars, will this practical righteousness be seen by the world around.

The east side was the front, and the gate was twenty cubits wide, leaving fifteen cubits on either side of the gate for hangings similar to the rest of the court. Three pillars with their sockets upheld the hangings on each side of the gate. Three (the resurrection number) would surely add the truth here that believers bear witness to their having been raised with Christ, so that their moral righteousness is the result of His work.

The hangings for the gate differed from the rest of the hangings. Its size was 20 cubits wide and of course 5 cubits high. 20 is 2x2x5, so that again a responsible witness is emphasized. But into the fine linen was woven blue, purple and scarlet colored threads. This hanging was held up also by four pillars of copper with sockets of copper and hooks of silver (Ex. 38: 18-19).

The gate hanging is therefore typical of believers as they are “in Christ,” dependent on His redemption and reflecting in their measure the truth of His heavenly character (blue), His royalty (purple) and His perfect Servant character (scarlet) as well as His moral purity (fine linen). The court itself was simply white, not so attractive to the uninterested observer, but if one were interested enough to come to the gate, he would find it more attractive, just as truly concerned people will see more in believers than only a righteous life. They will realize that the believer has something more vital and valuable than appears at first sight. For he is bearing witness to the Lord Jesus.

Thus the gate teaches us that believers are to express a welcoming attitude toward the outside world, an attitude that welcomes others to come to Christ. Coming in by this gate is not typically salvation, for one must then meet the altar of burnt offering, picturing the sacrifice of Christ for him, finding there the knowledge of forgiveness of sins. For people are not told to enter by those who represent Christ in order to be saved, but to enter by Christ Himself (John 10: 90). So that the gate here is only the testimony of believers to the grace and truth that is in Christ Jesus. This may attract people as the men of Samaria were attracted by the testimony of the woman who met the Lord Jesus at the well (John 4: 28-30). But only in meeting the Lord Jesus Himself were they truly brought to God, as we see in their words to the woman, “Now we believe, not because of what you said, for we ourselves have heard Him, and we know that this is indeed the Christ, the Savior of the world” (v. 42).

We have seen before that the utensils used inside the tabernacle were made of gold (Ex. 25: 29, 38), now in Exodus 27: 19 the utensils for the outside are designated as copper, including the pegs to which the coverings of the tabernacle were attached at the bottom, and the pegs for the court. Thus the holiness of God is more prominent on the outside, while inside the splendor of His glory is seen. The first surely is intended to impress us with a wholesome fear of God, while the latter should draw forth the adoring worship of every believer.

OIL FOR THE LIGHT (vv. 20-21)

We have read of the lampstand in Exodus 25: 31-40. Now added is the instruction for the children of Israel to bring oil, pressed from olives, as fuel for the seven lamps to burn continually. Compare Zechariah 4: 2-6, where lamps are fed from two olive trees, and the Lord makes clear that this speaks of His Spirit. Thus the Spirit of God is the oil by which the light of His testimony to Christ is sustained. This light was never to go out. Aaron and his sons were responsible to care for it, trimming the wicks, etc. So it is priestly work to see that the Spirit of God is allowed His full, unhindered freedom to make the light of testimony shine brightly. The trimming of the wicks speaks of judging the flesh (the negative side of the truth), so that the Spirit has liberty to do His positive work of shining testimony. The work of caring for the lamp, put into the hands of Aaron and his sons, was never to be neglected. We are never given a vacation from godly exercise.

Exodus 28

GARMENTS FOR THE PRIESTS (vv. 1-4)

Aaron and his four sons were the priestly family, thus separated from the rest of Israel for this sacred purpose. This select priesthood is a contrast to the New Testament order, for today all true believers are included in the priesthood (1 Peter 2: 5). But Aaron, the high priest, is typical of Christ, our Great High Priest, and his sons are typical of believers today in their priestly character.

All the garments of the priests were “holy garments,” and Aaron's official garments were “for glory and for beauty” (vv. 2-4). The garments of Aaron are first considered at length before those of his sons are spoken of. Gifted artisans whom God had filled with the spirit of wisdom were enlisted to make these garments. Those for Aaron are listed in verse 4, “a breastplate, an ephod, a robe, a skillfully woven tunic, a turban and a sash,” Notice that Aaron was to minister to God as priest (v. 3). Certainly his priesthood involved that “he can have compassion on those who are ignorant and going astray” (Heb. 5: 2), but this is actually a part of his ministering to God.

THE EPHOD (vv. 5-14)

The ephod was a garment that covered the upper body, and apparently made of two pieces, joined at the shoulders by straps (v. 7), and held by a belt (or “band”) that is called “the curious girdle of the ephod.” Its first component is gold, telling us that our Great High Priest, the Lord

Jesus, must Himself be God, just as Hebrews 1 establishes the fact that He is the eternal God before Chapter 2 speaks of His partaking of flesh and blood, becoming true Man in order to carry out the functions of His priesthood (Heb. 2: 14-18). Blue, purple and scarlet and finely woven linen all connect with His Manhood, but indicate a unique Manhood, standing out above His brethren. For He is the Man from heaven (as the blue indicates); He is King, as purple shows; and the One perfect Servant of God, denoted by the scarlet.

The fine woven linen speaks of His moral purity, and this was also used for the garments of the other priests. However, Exodus 39: 29 tells us they had sashes of blue, purple and scarlet interwoven with the fine linen. These sashes indicated their identification with the high priest, just as all believers are identified with Christ in the beauties of His perfect Manhood, though in person we are far short of Him.

The ephod was the particularly characteristic garment of the high priest. It was specially used whenever authorities inquired of God on behalf of the people. The high priest was the true intermediary between God and the people, just as Christ is the one Mediator between God and men. He represents God before the people, and He represents the people before God. The joining together of the two parts of the ephod may have some reference to this linking together of the people with God.

Then two onyx stones were taken and each one engraved with six names of the tribes of Israel, in order of the birth of the fathers (vv. 9-10). These were to be set in settings of gold and placed one on each shoulder of the ephod. They are called “memorial stones” (v. 12), indicating that all Israel was to be kept in memory as being upheld on the shoulders of the high priest, just as today all believers are established in Christ, the Son of God (the gold settings) and sustained on His capable shoulders at all times. Wonderful grace! Wonderful strength! Compare Isaiah 9: 6, “The government will be upon His shoulder.” The strength of one of His shoulders is sufficient to govern all the nations, but believers are sustained on both of His shoulders!

Chains of pure gold were to be attached to each of the two gold settings for the onyx stones (v. 14). Nothing more is said of them here, but from verses 24-25 it seems likely that the other end of each chain was fastened to the breastplate.

THE BREASTPLATE (vv. 15-30)

The breastplate, called “the breastplate of judgment,” was particularly connected with decision making. It was of course at the forefront of the ephod and woven of the same materials, gold, blue, purple and fine linen. It speaks therefore of Christ Himself in all the glories of His deity and His Manhood. It was doubled into a square (v. 2), no doubt for more firmness in order to hold the twelve settings of gold with the precious stones that were set into it. Its size was one span square (v. 16), that is, three handbreadths, about twelve inches.

Verse 20 shows that the settings of the stones were gold, and verses 17-20 list the names of the stones, which were set in four rows. The top row was a sardius, a topaz and an emerald; the second row a turquoise, a sapphire and a diamond; the third row a jacinth, an agate and an amethyst; and the fourth row a beryl, an onyx and a jasper. In each one of these was engraved a name of one of the twelve tribes of Israel, so that all Israel was again represented as borne upon the heart of the high priest, just as all were represented as borne on his shoulders (v. 12).

In the onyx stones, however, no difference is seen in any of the tribes: all were the same. This indicates that all Israel was on the same basis of acceptance, typically that all believers have been accepted in Christ, all given the same position as sustained on His shoulders. The twelve stones of the breastplate, however, show diversity among the tribes, picturing the diversity there is among believers. Though all are established in the breastplate, that is, all believers are one “in Christ,” yet each believer is the workmanship of God created to function in a distinct way. In the church there is this true unity in diversity.

The name “urim and thummim” given to the stones means “lights and perfections.” For the stones reflect the light, as believers reflect the light that is in Christ. Each stone also signifies a beautiful perfection of the Lord Jesus shining in a believer. One believer cannot reflect all these glories: it requires all of them to do this. For instance, one stone, the sardius (first mentioned) is red, the warm attracting color of love. Some believers are specially characterized by this. The blue sapphire is a contrast to this, for it is a cool color, therefore one may reflect the calm,. cool, collected character of the Lord Jesus. Yellow is the bright color of candid truth, and other believers may emphasize this specially in their reflection of the Lord Jesus. Green is the fruitful, restful color, symbolizing the grace of God seen so perfectly in the Lord Jesus. How good to see in some believers a gracious spirit of faithful consideration of others, and thus also a lovely reflection of Christ.

Two rings of gold were put on the upper edge of the breastplate, one on either end and braided chains of gold put into the rings (vv. 23-24). The other ends of the chains were fastened in two settings attached on either side to the two shoulder pieces of the ephod (v. 25). This was where the onyx stones were set, so it seems these were the same chains mentioned in verse 14.

This illustrates the close connection between the great power of the Lord Jesus and His love. For the shoulders speak of His strength or power in upholding every believer, just as the shepherd carried the previously lost sheep on his shoulders. But the breastplate indicates that “Aaron shall bear the names of the the sons of Israel on the breastplate of judgment over his heart” (v. 29), therefore speaking of Christ bearing all believers on His heart of love. Thus power and love are seen in wonderful unity in the person of the Lord Jesus.

Two more rings of gold were put on the lower edge of the breastplate, but on the inside, to match with two rings of gold also attached to the ephod. Then these rings were bound with a blue lace, thus attaching the breastplate to the ephod on the lower side. The blue lace would remind us of the heavenly character of this testimony, and it is added that the breastplate thus would not come loose from the ephod.

The Urim and Thummim (the precious stones) being set in “the breastplate of judgment” indicated that Aaron would bear the judgment of the children of Israel over his heart continually. So Christ bears on His heart the administrative government of all His saints. Is is He who discerns between one and another, who cares for the need of His saints with absolute impartiality, judging rightly in every case. This reminder is needed at all times when decisions must be made concerning problems amongst God's saints. We too need a true recognition of the lights and perfections of Christ in His saints if we are to have proper discernment to judge as to any problems of importance that may arise, dealing with governmental administration, specially in cases that affect the assembly.

THE ROBE OF THE EPHOD (vv. 31-35)

This robe covered the body of the high priest from his neck to his feet. The ephod was necessarily on the outside of the robe. The robe however was all blue, so that it speaks of Christ as the heavenly Priest. In fact, while on earth, though in moral character He certainly was a priest, He could have no official place as Priest, for He was not of the line of Aaron (Heb. 8: 4). But He is a Priest “become higher than the heavens” (Heb. 7: 26), saluted of God in resurrection power, the heavenly Intercessor in God's presence. He is the One therefore who lifts us above the level of earthly circumstances that we may enjoy the pure atmosphere of His heavenly glory.

The opening for the head was to have a collar of woven work, like that of a coat of armor, therefore having special strength so that there would be no damage or tearing. Compare Leviticus 21: 10, which forbids the high priest to ever tear his clothes. For these garments were holy, speaking of the perfection of unity in the person of the Lord Jesus, which must not be violated. In total disobedience to this, Caiaphas, the high priest, tore his clothes in the very presence of the Lord Jesus, and dreadfully violated the truth which he ought to have firmly defended, that is, that Christ is indeed the Son of God (Matt. 26: 63-66).

On the lower edge of the robe there were to be simulated pomegranates of blue, purple and scarlet all around the hem, alternating with golden bells. The sound of the bells was to be heard when he went in and when he came out, in order that “he may not die.” The pomegranates particularly speak of fruitfulness, being full of seeds with their promise of abundant fruit. Thus, the fruitfulness of the ministry of the Lord Jesus in His High Priestly work is far above our computation. Fruitfulness is seen in His character and in His works (John 10: 25). On the other hand, His sound is wonderfully sweet music, for His words are the words of His Father (John 12: 48-50). His words therefore are absolutely essential to His High Priesthood. Any high priest lacking in this would die if he went into the sanctuary, for he would not be rightly representing the Lord Jesus.

THE TURBAN (vv. 36-38)

More important than the turban itself was the plate of pure gold with its engraved inscription, “Holiness to the Lord.” This is therefore mentioned before the turban, and was set in the front of the turban over the forehead of the high priest, fastened there by a blue cord. Thus the gold of the divine glory of the Lord Jesus and the holiness of His character shines from His forehead, indicating that all His thoughts were always for the glory of God, the blue cord implying that those thoughts are as high as the heavens above the earth in comparison to ours (Isa. 55: 9).

The turban covered the head, and reminds us of 1 Corinthians 11: 5-15, where the woman today is instructed to have her head covered when praying or prophesying, as a sign of her subjection to authority. The turban then signified the subjection of the Lord Jesus to the supreme authority of God. So, in the Old Testament, the male priest was to have his head covered when in the presence of God (the tabernacle), while the New Testament makes it clear that the man is not to have his head covered, but the woman is told to do so.

The golden plate on the turban signified also that Aaron was “to bear the iniquity of the holy things which the children of Israel hallow in all their holy gifts.” Whatever we may devote to God as a holy gift or sacrifice, there remains in it some element of iniquity because of our own selfish, sinful nature. Thank God the pure holiness of the Lord Jesus is able to sanctify such gifts so that they are acceptable to God.

THE TUNIC (vv. 39-41)

The tunic (or “coat” — KJV) was an undergarment, and woven of fine linen (v. 39). After the priests had been washed, this was the first garment put on them (Lev. 8: 6-7). It speaks therefore of the inward moral purity o the Lord Jesus, which was perfectly consistent with all the outward manifestations of His glory and beauty. Not only was it true that :He did no sin” (1 Peter 2: 22), but also “in Him is no sin” (1 John 3: 5). The sash for the tunic was also woven of fine linen and used for binding the tunic in place. It would remind us that all the inner thoughts and motives of the Lord Jesus were always kept in perfect control.

GARMENTS FOR BOTH AARON AND HIS SONS (vv. 42-43)

Verse 40 shows that the sons of Aaron also had tunics made for them. While Aaron's outer garments were spoken of first, when his sons are considered, the inner garments come first. For Christ being the Object of our adoration, we know that all His outward glories are proof of His inward character. As to ourselves, however, we must begin with our inward thoughts, to have those judged and disciplined according to the will of God. The sash too reminds us of stern self-discipline.

P. 74

Turbans also were made for Aaron's sons, coverings for the head, indicating that their minds were to be in subjection to God. They were to be anointed (v. 41), which is typical of all believers today being anointed by the Spirit of God to enable them for priestly service (1 John 2: 20). Also they were consecrated, indicating their being entirely devoted to God's interests; and were sanctified, that is, set apart from others for the sacred purpose of glorifying God. How good it is for believers to keep these things in mind as regards their great dignity of being priests of God.

For both Aaron and his sons trousers were also made of linen (v. 42). These were evidently undershorts, for they reached only from the waist to the thighs. Moral purity is again emphasized in these. They all must have these under garments on when entering the tabernacle, for they must rightly represent the purity of the Lord Jesus as before the eye of God. The penalty for disobedience would be death (v. 43).

Exodus 29

CONSECRATION OF THE PRIESTS (vv. 1-10)

The consecration of the priests, that is, the inducting them into their priestly office, involved much detail. First, because most important, Moses was to take one young bull and two rams, all without blemish (v. 1). Also unleavened bread and cakes mixed with oil and unleavened wafers anointed with oil, made of wheat flour, were to be put in one basket and presented with the bull and rams. These things emphasize what is basic to priesthood, all being presented as offerings to God, though the actual sacrifice of the animals is only seen as offered in verses 10 and 11. The bull was for a sin offering (v. 14), one ram was for a burnt offering (v. 18) and the other ram was for a peace offering (v. 28). All these are typical of the sacrifice of Christ in three distinct aspects. His official priesthood in glory today stems from the wonderful value of His perfect sacrifice on Calvary and in virtue of this the whole priestly family (all believers) is identified in pure grace with Him

The unleavened bread and cakes mixed with oil are typical of Christ personally as the meal offering (Lev. 2: 1-16). Not being a blood sacrifice, these were offered always together with an animal sacrifice, but they speak of the purity of Christ's person in lowly Manhood; yet being mixed with oil symbolizes the fact of the Spirit of God permeating Him in all His life (Luke 1: 35). The wafers anointed with oil speak of His being anointed by the Holy Spirit when baptized by John (Matt. 3: 13-16) at the beginning of His public service. Thus the perfection of the person of the Lord Jesus and the great value of His sacrificial work are vitally involved in His own High Priesthood and in the priesthood of all believers.

Aaron and his sons were then to be washed with water at the door of the tabernacle. This compares with Ephesians 5: 25-26, “Christ also loved the church and gave Himself up for her, that He might sanctify her, having cleansed her by the washing of water with the word.” This washing of the priests was done by others only once, though the priests themselves washed their hands and feet in doing the service of the tabernacle (Ex. 30: 18-21). In John 13 the Lord Jesus insists on only one bath (v. 10), telling the disciples they had already had this (except Judas) and only feet washing was afterward necessary whenever the feet were defiled. This bath is distinct from our cleansing by blood (1 John 1: 9). For the blood cleanses in God's eyes from the guilt of our sins, while the bath in the water is the new birth which cleanses away moral defilement. It is the Word of God applied to our souls which does this.

We know this cleansing has nothing to do with Christ personally, but Aaron's bath symbolized that Christ identified Himself with His own in their being washed. This is wonderful grace.

Aaron was then clothed before his sons. The tunic was first put on, though we do not read of the trousers at this time. Yet they must have been put on also, for without these they could not minister in the tabernacle (Ex. 28: 42-43). Then the robe of the ephod, the ephod with the breastplate and the band (or belt) of the ephod were added, and finally the turban with the golden plate or “crown.”

SACRIFICES OFFERED (vv. 10-37)

The bull was next offered, which was a sin offering (v. 14). Before killing it, Aaron and his sons were to lay their hands on the head of the bull, indicating their identification with the offering. In other words, it was for themselves, a personal, vital matter. The high priest was involved in this too, to show his identification with the other priests, just as Christ has identified Himself with us in taking responsibility for our sins, though He Himself is without sin.

When the bull was slaughtered, some of its blood was to be put on the horns of the altar by Moses' finger and the rest poured out at the base of the altar. Then the fat that covered the inwards and the two kidneys were to be burned on the altar.

The fat speaks of the inward energy of the Lord's devotion to the Father's will, and the kidneys (which filter and purify the blood) symbolize the inner motives of the Lord Jesus in all His ways, always perfectly pure. These were offered on the altar to God, for they are for His own pleasure.

But the rest of the animal was taken outside the camp and all burned. It reminds us that, as the sin offering, the Lord Jesus suffered “outside the gate” (Heb. 13: 12) as under the curse of God, bearing alone the great burden of sin.

Then one of the rams was taken (v. 15) and again Aaron and his sons laid their hands on the head of the ram before it was killed. Its blood was sprinkled all around on the altar, that is, the copper altar of burnt offering. Then the ram was cut in pieces, its inwards and its legs washed with water and all the pieces put together, including the head. In contrast to the bull, however, the ram was then totally burned on the altar, not outside the camp. For it was not a sin offering, but a burnt offering, that is, all went up as a sweet smelling offering to God. The sin offering tells us of the fact of the Lord's suffering under the curse of God. But in wonderful contrast to this, the burnt offering speaks of Christ's suffering and death being of infinitely precious value to God. Both facts are true at the same time, though they may seem to us a paradox difficult to understand. Both of these offerings and also the trespass offering and peace offering are necessary to give some full picture of the great wonder of the sacrifice of Christ.

The second ram therefore (v. 19) was next taken, and again Aaron and his sons were to lay their hands on its head before it was killed. In this case, however, some of the blood was to be put on the tip of Aaron's right ear and on the tip of the right ear of his sons, also on the big toe of their right foot, as well as sprinkling the blood all around on the altar. This was a peace offering (v. 28) in which not only God received honor, but believers too receive blessing. The blood of Christ sanctifies our hearing (the ear), our works (the thumb) and our walk (the toe). Being saved by virtue of His blood, we are set apart from the world in what we hear, what we do and how we walk.

Besides this, some of the blood was to be taken and with it some of the anointing oil, and this was sprinkled on Aaron and his garments and on his sons and their garments (v. 21). This was to consecrate them in their priestly office.

The significance of this is vitally important. In verse 7 we have been told that Aaron alone was first anointed with oil before the sacrifice was offered. This symbolizes the anointing of the Lord Jesus by the Spirit of God at the river Jordan after His baptism by John the Baptist (Matt. 3: 16). Only the Lord Jesus could be anointed by the Spirit of God before His blood was shed. Believers had to wait until after the cross and His resurrection to be anointed by the Spirit of God at Pentecost (Acts 2). For the guilt of our sins must first be cleansed away by the shedding of the blood of Christ before we could possibly receive the gift of the Holy Spirit.

However, for the second time Aaron was anointed with oil, and this time together with blood. By the shedding of His blood on Calvary the Lord Jesus has identified Himself with all those who have trusted Him as Savior (the priestly family), and Acts 2:33 shows that for a second time Christ has received from the Father the promise of the Holy Spirit, and has poured the Spirit out on believers. Thus, the priestly family, in fellowship with the Great High Priest, has been anointed with blood and oil. Being cleansed by the blood of Christ, we are free to receive the Spirit of God.

Now all of the fat of the ram, the two kidneys and the right thigh were to be set aside, together with one loaf of bread, one cake made with oil and one wafer from the basket of unleavened bread. These were to be placed in the hands of Aaron and his sons and waved as a wave offering before the Lord (vv. 22-23). This was the Lord's portion of the peace offering. Being waved symbolizes the resurrection glory of the Lord Jesus in His ascension to heaven. Then all of this was burned on the altar as a burnt offering to the Lord. Only these parts were a burnt offering, however, so that the entire sacrifice was not a burnt offering. What was burned was entirely for the Lord.

However, the breast of the ram was then taken and also waved before the Lord and it was the portion of the offerer  -  in this case Moses. Typically he was to enter into the value of the sacrifice and into the faith of the resurrection glory of Christ. In this case Moses is not typical of Christ objectively, but of Christ in His saints, that is, each believer is to feed upon the affections of Christ as the breast implies, worshiping Him. This is confirmed in Numbers 18: 8-11.

The breast of the wave offering and the shoulder of the heave offering were to be “sanctified,” and are spoken of in verse 27 as being for Aaron and his sons. Feeding upon the shoulder would speak of our entering into the reality of the strength of the Lord Jesus on our behalf, such as is seen in Ephesians 1: 18-21. The difference between a wave offering and a heave offering seems to be that the heave offering emphasizes the resurrection of the Lord Jesus from among the dead, while the wave offering indicates His ascension into heaven.

Though the breast and the shoulder are given a special place here, yet it appears in verse 32 and in Leviticus 7: 11-21 that all of the peace offering that was not burned on the altar was to be the portion of the priests and the offerer. Thus, in the peace offering God has His share, Christ (the High Priest) has His share, the individual offerer has his share, and the family of priests (all believers) have their share. Fellowship in the enjoyment of the sacrifice of Christ is therefore an outstanding feature of the peace offering.

No outsider was to eat of this offering, for no unbeliever has any part in its value (v. 33). Also, if the priests were not able to eat their share that same day, then whatever remained was not to be kept over, but burned (v. 34). We may not be able to appropriate or appreciate the fullness of what we are given of Christ, but God does appreciate it, as the burning pictures the offering being given to Him.

This sanctification of the priests continued for seven days (the number of completeness), and every day a bull was offered as a sin offering (vv. 35-37). Involved in this was not only the sanctification of the priests, but also of the altar, so that the altar was said to be “most holy,” and whatever touched the altar was rendered “holy.” A contrast to this is seen in Haggai 2: 12. Holy meat (that which had touched the altar) did not make anything else holy by touching it. The altar speaks of the person of Christ, the “most holy.” Direct contact with Him renders one holy, but a secondary contact does not do so. Just so, one who has personal faith in the Lord Jesus Himself is saved, but no one is saved by contact with a believer. The sanctifying of the altar involves the recognition of the absolutely unique place the Lord Jesus has by right, and this reminds us of 1 Peter 3:15, “Sanctify the Lord God in your hearts.”

THE CONTINUAL BURNT OFFERING (vv. 38-46)

The sanctifying of the priests is seen as complete. Now we are told of the offering of two lambs, one in the morning and one in the evening of every day without cessation. The lambs must be of the first year. The morning lamb was to be accompanied by one tenth of an ephah of flour mixed with one fourth of a hin of pressed oil, besides one fourth of a hin of wine as a drink offering. Then the same is said of the evening offering. These were to be as a “sweet aroma” (as all burnt offerings were), ascending in fire to the Lord.

The spiritual meaning of this should be obvious. It speaks of a consistent personal communion with the Lord Jesus in thankful adoration of Him as the constantly fresh sacrifice that delights the heart of the Father. Involved in this is both His blood sacrifice (emphasized in the lamb) and the perfection of His lowly Humanity (the fine flour), mixed with oil (the permeating presence of the Holy Spirit). Added to this, the drink offering speaks of the joy of the offerer in contemplating the perfections of the Lord Jesus and His sacrifice. Thus, this surely ought to be true of every Christian life. Can we allow a morning or an evening to pass without some fresh, admiring thoughts of the Lord Jesus and His sacrifice?

This was offered before the door of the tabernacle, all being burned on the copper altar. There the Lord met with Israel and spoke to them. If His presence was to be enjoyed, then the continual burn offering must be offered. Thus too God would sanctify the tabernacle, the altar and Aaron and his sons. All of these things were fundamental in regard to having God dwell among the sons of Israel (v. 45). Thus, they would have clearest evidence to persuade them that Jehovah was indeed their God, He who had brought them out of Egypt, not simply to set them free, but in order that He might dwell among them. Today too, God saves sinners from the bondage of sin, not only for their relief from a condition so miserable, but for a purpose of far greater blessing for them and of far greater glory to Him than any of us at first sight imagines. For each of these redeemed sinners becomes a living stone in the present house of God, the Church, forming a dwelling place for God Himself in the midst of a world that has cast out His Son. This is present blessing higher far than we generally stop to consider, and in this God Himself receives present honor and glory. But still to be revealed is the glory God will receive for eternity and the eternal blessing of His saints. May we learn to appreciate this far more than we do!

Exodus 30

THE GOLDEN ALTAR OF INCENSE (vv. 1-10)

Before this chapter the Lord has given instructions concerning the tabernacle, its court and all the furniture both outside and inside, except the altar of incense and the laver. Two full chapters intervene before these are considered. The reason for this may be that, as regards the altar of incense, true worship (of which it speaks) comes after the sacrifices being made and the priests consecrated (that is, believers put in their place as priests). As to the laver, it is mentioned too only after the priests are consecrated, for it was used for the daily washing of their hands and feet.

The altar for the burning of incense stood in the holy place (not the holiest) just in front of the veil. It was made of acacia wood and overlaid, not with copper (as was the altar of burnt offering) but with gold. No animal offerings or grain offerings were put on this altar, but only incense which was burned on it to produce a sweet odor. This speaks only of worship, the worship arising spontaneously in hearts renewed by the power of the Holy Spirit of God.

Its measurements were one cubit square and two cubits high. We have noted that the ark had one-half cubit involved in all three of its dimensions (Ex. 25: 10), indicating that the throne of God is beyond our understanding in every way. The table of showbread had the one-half cubit involved only in its height (Ex. 25: 23), implying that our fellowship is limited in regard to others all around us, but toward God it is to be precious beyond our understanding. But the altar of incense had no one-half involved in its dimensions, for this speaks of worship which believers give, and this is definitely limited . Worship has its sweet influence on those around us (one cubit in each direction), but twice that upward toward God.

The golden altar itself speaks of Christ as the Sustainer of our worship, His perfect Manhood indicated in the acacia wood, His eternal deity in the gold. The border at the top is called “a crown” in the KJV (v. 3), and rightly so, as Strong's Concordance confirms. It reminds us of the Lord Jesus at present “crowned with glory and honor” (Heb. 2: 9), worthy of the profound worship of all His own.

Two gold rings were to be placed, one on either side, under the border. It was not necessary to have four rings, as in the ark, because of its smaller size. The poles for carrying it were also made of acacia wood overlaid with gold.

The altar was close to the veil, its back toward the veil. Thus in the outer sanctuary there was the table of showbread on the right side as one entered, the lampstand on the left and the altar of incense straight ahead. Emphasis is therefore placed on communion (the table), testimony (the lampstand) and worship (the altar). We see these three in Lazarus, Martha and Mary in John 12: 2-3. Lazarus sat at the table with the Lord (communion), Martha served (testimony) and Mary anointed His feet (worship).

Just as there was to be a continual burnt offering, so incense was to be burned on the altar both morning and evening, therefore called “perpetual incense” (v. 8). This was to be done along with the trimming of the lamps. The connection of these is important too. Our lamps of testimony must be trimmed by self-judgment continually, so as to burn always with fresh brightness, and our worship is to be continually new and fresh.

Warning is given as to not offering “strange fire” on the altar, or burnt offering, meal offering or libation (drink offering) (v. 9). The only incense allowed to be offered was what God prescribed (Ex. 30: 34-36). One might like the smell of something else, just as people are often influenced greatly by the sight of lovely ornaments, vestments, stained glass windows, sounds of beautiful music, with feelings of subdued awe and wonder, and they feel they have been transported into a state of inspired worship. But such things can be totally misleading, for we should stop to realize that people's thoughts are not in this way centered on the beauty of the person of the Lord Jesus. God knows what is true worship, and human feelings and opinions have no place. God showed His thoughts of this when Nadab and Abihu (Aaron's sons) offered strange fire (Lev. 10: 1-2). They were themselves immediately consumed by fire. The incense speaks of the fragrances of the Lord Jesus: nothing can substitute for this before God.

However, once a year Aaron was to put blood on the horns of this altar. This was the blood of the sin offering shed on the great day of atonement (Lev. 16), with its blood brought in by Aaron to be sprinkled before and on the mercy seat, then also on the horns of the golden altar and on the altar (vv. 18-19). Thus, atonement was made on the altar (Ex. 30: 10). In this way there was a continual reminder that worship is based on the value of the blood of Christ shed on Calvary.

THE SILVER RANSOM MONEY (vv. 11-16)

When the children of Israel were numbered in a census, then each individual was required to pay to the Lord one half shekel as a ransom for himself (vv. 12-13). It is called “atonement money” in verse 16. We may wonder as to why atonement was made by the blood of the sacrifice offered, yet besides this atonement money was required. This special individual requirement was to press home upon every person that atonement costs something. Of course a half shekel is nothing in comparison to the price the Lord Jesus paid in giving Himself. But the rich were not to give more, nor the poor to give less than a half shekel. All are on precisely the same basis in the matter of atonement.

This included only those who were twenty years of age and older. No doubt this was in consideration of the fact that those younger, not yet employed, would lack the means of paying. The money would however be used to pay the expenses of the service of the tabernacle.

Spiritually, this had only a typical meaning, for 1 Peter 1: 18 tells us, “you were not redeemed with corruptible things, like silver and gold.” Yet this requirement of the half shekel of silver establishes the fact that silver is symbolical of atonement. This was “a memorial,” therefore a reminder of the cost of redemption. We know today that redemption costs us nothing, but the cost to the Lord Jesus was beyond our understanding, as the one half shekel implies, —  “the half was not told me” (2 Kings 10: 7).

THE COPPER LAVER (vv. 17-21).

We have before seen that on entering the courtyard, one immediately faced the altar of burnt offering, just as we must first come face to face with the cross of Christ. There the question of our sins is met, God is glorified and believing sinners forgiven by virtue of the one sacrifice of Christ.

But the copper laver stood between the altar of burn offering and the entrance to the tabernacle. It did not signify cleansing by blood: this was seen in the altar of burnt offering. Cleansing by blood takes place once and for all, as is emphasized in the one offering of the Lord Jesus (Heb. 10: 12-18). The laver was the place of many washings by water, washings of the hands and feet of the priests.

Of course, under law there were many sacrifices on the burnt offering altar, all of these typical of the one sacrifice of Christ, so that Hebrews 10 shows the great contrast now as regards the value of Christ's one offering in comparison to the many Old Testament offerings. This is cleansing judicially by blood from the guilt of our sins.

However, the laver speaks of moral cleansing by the water of the Word of God ((Eph. 5: 26). Each time a priest entered the tabernacle he was required first to wash his hands and feet. Previously, when the priests were consecrated, their bodies were washed with water (Ex. 29: 4). This speaks of the washing of new birth, done only once (Heb. 10: 22), a general washing that makes a moral difference in the individual. Yet a believer, though in principle thoroughly cleansed, is in circumstances where his feet become defiled through contact with the evil around him, and therefore often needs his feet washed (John 13: 5-10). Hands are not mentioned in the New Testament, but if believers wash one another's feet (symbolically) their hands will be cleansed by the water (John 13: 14).

The laver was made of copper, but no dimensions are given. Exodus 38: 8 informs us that it was made from the mirrors of serving women. Thus the condition of the priests' feet would be reflected as they came near. So the holiness of God (of which copper speaks) faithfully reveals our true condition, and the water of the Word cleanses away the defilement that holiness has exposed.

This washing was imperative, whether a priest was going in to do service in the tabernacle or whether he was offering a sacrifice on the copper altar (v. 20). Attempting to do such service without washing would be punishable by death (v. 21). How careful we should be to give due respect to the holiness of God in all matters of worship and service.

THE ANOINTING OIL (vv. 22-23)

The oil symbolizes the Spirit of God (Zech. 4: 2-6, 12), He by whom the Lord Jesus was anointed at the River Jordan (Matt. 3: 16), and by whom all believers of this present age are anointed (1 John 2: 20, 27). This anointing oil, however, was not confined to olive oil, but was compounded of special spices mixed with olive oil. These fragrant spices speak of the fragrances of the Lord Jesus, of which the Spirit of God bears beautiful witness. We must fully believe that all of them are deeply important, whether or not we understand their significance. Myrrh, the first ingredient, is obtained by an incision in the tree, and it exudes in drops, like drops of blood or teardrops. It is sweet-smelling, but bitter to the taste. Therefore it symbolizes the sufferings of Christ, He enduring the bitterness of the cross, and we reaping the sweetness of its results.

As well as myrrh, there were included in the making of the anointing oil sweet smelling cinnamon, sweet smelling cane and cassia. These are all typical of other fragrances that are found in the Lord Jesus, to which the Spirit of God bears witness. Likely involved in these are the eternal deity of His person, His perfect Manhood and His walk of pure devotion to God, though we may not be able to distinguish which spice speaks of what virtue in this all-glorious Son of God.

The anointing oil was to be used to anoint the tabernacle itself, the ark, the table, the lampstand and its utensils, the altar of incense, the altar of burnt offering and its utensils, and the laver and its base (vv. 26-28). Also the same oil was used to anoint Aaron and his sons (v. 30). Thus, everything connected with the things of God was consecrated and set apart for the one purpose of glorifying the God of glory. Today too, the Church, together with all it bears witness to, is consecrated to God. Also, the priests were anointed, as is every believer today  -  anointed by the Spirit of God, to be God's sole possession. This anointing originally took place at Pentecost (Acts 2), but it remains true for every child of God at present.

The oil was not to be poured upon man's flesh (v. 32) because there is a total contrast between “the flesh” and 'the Spirit.” The Spirit of God is not given to improve the flesh. In fact it is by the Spirit that the believer is enabled to totally judge the flesh. Also, nothing was to be made even similar to this anointing oil. Men may conceive limitations of the work of the Spirit of God that seem plausible, but there is no substitute for Him. Romans 8 and 1 Corinthians 2 are very clear in this matter.

If one compounded anything like it, he was to be cut off in death (v. 33), or if one put the anointing oil on a stranger, he was to suffer the same fate. For “the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned” (1 Cor. 2: 14).

THE INCENSE (vv. 34-38)

Appropriately, following the anointing oil (the unction of the Spirit) is the instruction concerning the incense, which speaks of worship. The ingredients of this again draw attention to the Lord Jesus. The first spice is stacte, which means “to drop,” as words drop from the lips, reminding us of “the gracious words that proceeded out of His mouth” (Luke 4: 22)  -  words that flowed out from His heart. The second spice, onycha, means “fingernail,” telling us of the very details of the work of the Lord's hands, another reason for our adoring worship. Galbanum has a double meaning, “fatness” and “lamentation.” The fat of the offerings was always devoted to God, and speaks of the devotedness of the Lord Jesus to His God and Father. Along with this, “lamentation” speaks of His sorrow, for as One who was totally devoted to God, He suffered the cruel reproaches of men. “Frankincense” means “white,” and speaks of the purity of the Lord Jesus in His lovely separation to God.

Such fragrances seen in the Lord Jesus cannot but draw out the worship of believing hearts: indeed this is the true material for worship. It was also to be salted (v. 35), for salt, crystallizing at right angles, speaks of righteousness, another indispensable ingredient.

Some of the incense was to be beaten very fine (for the finest details of the fragrance of Christ are valuable to God), and put before the ark of the testimony in the most holy place, where God would meet with Israel (v. 36). It was “most holy,” for God finds pure, real delight in the worship of His saints who present to Him that which speaks of His Son.

This incense was for God, therefore no one was to make for themselves anything like it. This would be the principle of seeking worship for ourselves, as many false christs do. Anyone in Israel guilty of such perversion of the incense should be cut off from his people in death. This incense was to be burned on the altar of incense (Ex. 30: 1).

Exodus 31

GOD'S CHOICE OF WORKMEN (vv. 1-11)

God now announces whom He Himself has called to do the work in building the tabernacle, men who could be depended on to fully follow God's instructions. No one was allowed to take this honor on himself, but he must receive it directly from God (Heb. 5: 4). How important it is that God's work should be done by God's workmen. All human credentials are nothing in the work of God. Only God's credentials count.

This is true too in the building of the Church of God. Paul was a wise master builder who laid the foundation of that building fully according to God's instructions (1 Cor. 3: 10). The foundation is Christ (v. 11), and Paul has laid down the full truth concerning Christ in all His relationships, in the Word of God which lives and abides forever. The truth therefore is complete in the Word of God, and we must take it as it stands, not daring to add to it or depreciate from it.

Bezaleel was the chief artisan, whom God had filled with His Spirit, giving him “wisdom in understanding, in knowledge, and in all manner of workmanship, to design artistic works, to work in gold, silver and copper, in cutting jewels for setting, in carving wood, and to work in all manner of workmanship” (vv. 3-4). This was not merely a man who could be called “a jack of all trades,” but rather a master of all trades. Such an unusual man could only be the result of God's special working, as was certainly true of Paul the apostle.

God had also appointed with Bezaleel another able man, Aholiab (v. 6). While we may not be sure that Bezaleel is typical of Paul and Aholiab typical of Peter, yet there is an interesting analogy. Paul and Peter were specially chosen by God, Paul as an apostle to the Gentiles, Peter to Jews. Both of these speak of the house of God, Paul being, as we have seen, “a wise masterbuilder,” Peter pressing upon Jewish believers that they are “living stones,” built up as a spiritual house in contrast to the material house of the Old Testament (1 Peter 2: 65). Both of these worked together in godly cooperation, for God intended Jewish and Gentile believers to form one house, the Church of God, in vital unity.

But also God worked in the hearts of others in Israel, unnamed, giving skill for all the various aspects of the work. How good to know today that, not only to prominent men, but to every believer grace is given from God “according to the measure of Christ's gift” (Eph. 4: 7). Paul had various remarkable gifts which we cannot expect for everyone, but the smallest gift is yet valuable in its place, and is to be used for God in the blessing of others, the building up of the Church of God. Can we not be content to be little if we are in the place God has put us in and are doing only what He has given us ability to do? Do we have to be named so as to get some recognition from others?

Some would have work to do in the making of the tent itself, others in making the ark and the mercy seat, others in making the table with its utensils, others the lampstand and its utensils, others the altar of incense, others the altar of burnt offering and its utensils, others the laver and its base, others the garments for Aaron and his sons, and others the anointing oil and the incense. So the work was diversified. One could not say his work was more important than another's, nor could anyone consider his work as of no account. Consider what 1 Corinthians 12 has to say about the diversity of the members in the body of Christ, the Church, and the unity with which they are called upon to function.

It is not human appointment to a certain work that empowers the gifts to do their individual work in unity with the rest of the body. This can only be accomplished by the vital operation of the Spirit of God. But as the individuals were required to do their work precisely as God commanded Moses, so we too are to fully obey the Word of God in the way our work is done in connection with the Church of God. For the Spirit of God always acts in concert with the truth of the Word of God.

THE SABBATH: A SIGN BETWEEN GOD AND ISRAEL (vv. 12-18)

In this place God's insistence on the keeping of the Sabbath is most appropriate. When work has been given us to do, there may be a danger of our getting carried away because of the work we are doing. One day in the week the work was therefore to cease. Even a matter so important as the building of the tabernacle was to give place to the rest that is necessary both physically and spiritually. “The Sabbath was made for man” (Mark 2: 27), for God has true consideration for the need of physical rest, but as well as this, in man's ceasing one day a week from his work, he is intended to realize that he is not to depend on his own work, but on the grace of God. This last day of the week was therefore set aside that man might have his soul specially encouraged and strengthened in the Lord.

The sabbaths were to be kept for the Lord, as a sign between God and Israel. This was not told to Gentiles, just as the law was given only to Israel, not to other nations. The sabbath therefore was a special witness to the relationship that existed between God and Israel, to be kept throughout all their generations, for the purpose of keeping Israel reminded of the greatness of the living God, who sanctified them, or set them apart for Himself.

Anyone who defiled the Sabbath was immediately under sentence of death. Whoever did any work on that day was to be cut off in death. Does this seem cruel? The answer is that any Israelite guilty of breaking the Sabbath was showing contempt for God. Whether people think lightly of this or not, this is enormous wickedness. Israel was guilty of disobeying this consistently, and rulers did not carry out God's sentence of death. Certainly people today are no less guilty when they coldly disobey the Word of God, but God deals in patient grace, not judging yet, but giving opportunity to sinners to repent and be saved.

Today believers are not under law, but under grace. We are not told to keep the Sabbath (Col. 2: 16), but by grace the first day of the week is provided by God as a day in which believers may willingly rest from their usual employment and devote the time to pleasing the Lord. No law is attached to this at all, but willing hearts will respond thankfully to such scriptures as Acts 20: 7: “on the first day of the week  -  the disciples came together to break bread.”

Verses 16 and 17 emphasize again that it is the children of Israel who were told to keep the Sabbath as a sign between God and them, “for,” it is added, “in six days the Lord made the heavens and the earth, and on the seventh day He rested and was refreshed.” Thus the Lord's working and the Lord's resting provide a basis for Israel's obedience.

God's instructions to Moses being complete, He then gave to him two tables of stone on which were written with the finger of God the ten commandments for Israel.

Exodus 32

THE GOLDEN CALF (vv. 1-6)

Moses' forty days in the mount (the number of testing) was too much for the impatient children of Israel. They gathered to Aaron in united determination to have some substitute for the leading of the God of Israel. They say they don't know what has become of Moses, and ask for “gods” that they may follow. How sadly lacking was faith in the living God! It has always been men's downfall to prefer some visible, material idol that they are willing to call “god.” This too was so soon after their being delivered from Egypt by the mighty power of the great unseen God of creation. Every testimony was there that ought to have greatly encouraged their faith, but they were spiritually blinded.

Aaron did not have the energy of faith such as did his brother Moses, to boldly withstand them. He weakly gave in to their foolish clamor, telling them to break off the golden earrings that were evidently common among them, having been taken from the Egyptians. From these he made a molten calf, finishing it by means of an engraving tool (vv. 2-4), and announced to them that this was their god who brought them out of the land of Egypt! Can we imagine such brazen folly as this? There is a serious lesson here, that our idols, whatever they are, take their character from what decorates or pampers the flesh  -  the golden earrings. Ears are given for hearing, but Israel was not hearing the first commandment God had given them, “You shall have no other gods before Me” (Ex. 20: 3).

Likely they excused their idolatry, as many do today, by saying this was only an image made to represent God, but God forbad any such images (Ex. 20: 4). Actually, though things like this are claimed to be only representations, it is very soon that the thing itself becomes the god that people worship.

Besides this Aaron built an altar before the idol, then announced that the next day they would have a feast “to the Lord”! (v. 5). Can we dare to think we can sanctify an idol by attaching the Lord's name to it? This is gross wickedness. But they continue the mockery by offering both burnt offerings and peace offerings on the altar, then sitting down to eat and to drink and rising up to play. They were simply giving themselves over to the lust of self-indulgence while whitewashing this whole thing with a religious appearance! What hollow vanity! and how insulting to the God who had delivered them from Egypt! They betray themselves as to what conception of God they have. They think of Him as one who, as a lowly calf, takes the place of merely serving their selfish desires. God is given no place of authority, but one of subjection to men!

THE LORD'S ANGER AND MOSES' INTERCESSION (vv. 7-14)

On the mountain the Lord abruptly tells Moses to go down, for Moses' people whom he brought out of Egypt had corrupted themselves, making, worshiping and sacrificing to a molten calf, giving it credit for their deliverance from Egypt.

Then God tells Moses to let Him alone that His anger would so burn against Israel because of their stiff-necked rebellion, that He would consume them all (v. 10). Then He would make of Moses a great nation.

Could Moses think of grasping an opportunity like this? How could Moses alone bury over two million people? Also, would a nation fathered by Moses be any better than Israel? God knew all this, and He knew the heart of Moses toward Israel. But He spoke in this way to Moses for our sakes, to draw our attention to the intercession of Moses on behalf of Israel, as being a picture of the intercession of the Lord Jesus on our behalf even when we fail miserably. On the one hand, we must realize how fierce is the anger of God against every evil thing that is put in the place He alone is entitled to. On the other hand, we are to see the great value of the intercession of the one Man, the Lord Jesus Christ.

God had said to Moses, “your people whom you brought out of the land of Egypt.” But Moses said to God, “Your people whom You have brought out of the land of Egypt” (v. 11). He pled with God on this basis. God's mighty hand had done that great work. Was God any less mighty now? Moses asked, would not the Egyptians in this case accuse God of being unable to bring Israel through the wilderness, but had taken them out of Egypt in order to destroy them from the face of the earth? He entreats God to turn from His fierce wrath against them, and to remember His covenant with Abraham, Isaac and Israel as to the multiplying of their descendants and giving them the land.

Certainly God knew beforehand that Moses would plead in this way, for it was He Himself who had put this in Moses' heart. Yet for our benefit it is said that God relented of the harm He had threatened. Does this not encourage us to be intercessors for the children of God?

MOSES' RETURN TO THE CAMP IN JUDGMENT (vv. 15-35)

Moses had taken Joshua with him into the mountain (Ex. 24: 13). Now they come down together, Moses having the two stone tables on which the law was written on both sides. As they came near the camp Joshua, a warrior, hearing the noise of the people, thought this was the noise of war, but Moses corrected him, for the noise was neither that of conquest nor defeat, but singing (v. 18).

Still outside the camp, they saw the people dancing in honor of the golden calf. In heat of anger Moses threw the tables of stone on the ground and broke them. Thus those tables never came into the camp. If they had, this surely would have meant awesome judgment upon all the idol worshipers. They had broken the law already. Moses was only being honest in thus breaking the tables. From the very beginning of God's giving the law, Israel flagrantly broke the first and second commandments and became idol worshipers. Was it likely in succeeding history that they would obey the commandments of God?

Who could lift a finger against Moses when he burnt the calf and ground it to powder, sprinkling it on the water? Thus their god was demolished in short order. Then he made Israel drink of the water. Yet this was only preliminary.

He faced Aaron with the question as to what the people had done to him that he had brought so great a sin upon them. But Aaron rather made light of the matter, as though Moses' anger was unnecessary. He told Moses that he knew the people and their propensity to do mischief. Thus he blamed everything on the people. Where was his faith to withstand the people's folly? Since they demanded that he make a god for them to follow, he said he cooperated with their wicked demand, took their gold from them and threw it into the fire, and a calf came out! Of course to make a molten calf they had to have a mold of some kind, but Aaron did not mention this, nor the fact that he had finished it with an engraving tool. Certainly he was just as guilty as were the people.

Aaron too was responsible for the people being naked (not nude, but with only scant clothing), and this moved Moses to cry out in the gate of the camp, “Who is on the Lord's side?” The response of the Levites was evidently immediate, as they gathered themselves to Moses. But his instructions to them were strikingly dreadful. Yet he spoke on behalf of the Lord God of Israel, telling them to take their swords and go from gate to gate throughout the camp, killing without discrimination their brothers, their companions and their neighbors. Whether they thought this was excessive punishment or not, they obeyed and put to death about three thousand men (v. 28). This judgment has been contrasted to the marvelous work of God in grace when three thousand were brought to confess the Lord Jesus as a result of Peter's preaching on the day of Pentecost (Acts 2: 41).

However, Moses knew that the killing of three thousand was not a judgment commensurate with the enormity of Israel's sin: it deserved far worse than this. The next day therefore he announced to them that their sin was great, and that he would go up to the Lord to intercede for them and possibly make an atonement for their sin.

When he speaks to the Lord the only solution he proposes is one that shows how deep and real was his love for the people, but it was an impossible solution. He fully confesses the greatness of their guilt, pleading that he might be allowed to be a substitute for them, that is, that he should be blotted out of God's book in order that they might be forgiven (vv. 31-32). How different indeed was Moses' heart toward his people than that of mere religious leaders! Thus he does beautifully represent the love of Christ in his willingness to sacrifice himself. But he could go no further than this in representing Christ, for he was a sinner himself and his sacrifice could atone for no one. Christ, the Son of God, without sin, is the only One who could possibly atone for guilty mankind.

The Lord could not allow Moses to be a substitute for the people. He says that He will blot out of His book whoever has sinned against Him. The New Testament shows a contrast to this, when God says concerning the overcomer, “I will not blot out his name from the Book of life” (Rev. 3: 5). No one will be blotted our of the Book of life. The book in Exodus is that connected with the keeping of the law, not the Book of life, though it may be called “the book of the living (Ps. 69: 28). So long as one continued to keep the law, he would not be blotted out of the book of the living, but disobedience would require his being blotted out. Then certainly no one could continue in that book. But one is in the Book of life because he has been born again, and this can never be changed, for he has eternal life.

Still, God told Moses to lead the people to the promised land, promising that He will send His angel before them, yet indicating that they might be inflicted with more severe punishment yet for their idolatry. In fact, they were immediately plagued because of this, so all was not cleared by any means (vv. 34-35).

Exodus 33

TOLD TO GO WITHOUT THE LORD'S PRESENCE (vv. 34-25)

Again the Lord gives instructions to Moses to depart with the people to go to the land of Canaan, affirming also that He would send His angel before them, who would drive out the nations inhabiting the land (vv. 1-2). However, the Lord added a statement that was absolutely devastating to Moses, “I will not go up in your midst, lest I consume you on the way, for you are a stiff-necked people” (v. 3). Could Moses think of leading the people on these terms? If the Lord told us as believers that we must make our way to heaven as best we can without the presence of the Lord, how should we react? If this would be so in our personal circumstances, how much more helpless would Moses feel in having to lead over two million people through the wilderness?

Moses communicated this shocking news to the people, together with the demand that they put off their ornaments, for God was considering what further judgment would be necessary. If there had been serious repentance as regards the horror of the evil of idol worship, surely people would not be adorning themselves with ornaments. The flesh has been guilty of great evil: it should certainly not then be decorated with ornaments! There ought to be some clear sign of self judgment. Let them therefore be shocked into showing some true evidence of this.

THE ACTION AND INTERCESSION OF MOSES (vv. 7-23)

Though the tabernacle had not yet been built, there was evidently a tent that served as the center of Israel's worship. Moses took this and pitched it outside the camp, far from the camp, and everyone who actually sought the Lord went out to that tent called the tent of meeting (v. 7). Why did Moses do this? Surely this was to indicate that, since the Lord could not go with the camp of Israel, therefore they should leave the camp and go with the Lord. The camp had been defiled. Just so, if in personal life we find the Lord cannot go along with our actions, we should give up those actions and go with the Lord. The same is true in assembly life. If a group (even of Christians) will not judge and forsake the evil it has embraced, then individuals must leave that group and go out to the Lord.

The people watched Moses as he went out to the tent of meeting, and when he entered it the pillar of cloud descended and stood at the door, and there the Lord spoke with Moses (vv. 8-9). The sight of this so affected the people that they worshiped, whether out of fear or whether in humble sincerity. We are not told what the Lord said to Moses, but He spoke to him as to a friend, face to face (v. 11). This does not mean that Moses saw God's face (Ex. 33: 20), but that there was a close intimacy.

Then Moses returned to the camp, but Joshua, a young man, did not return. Why did Moses return? Certainly not to express any fellowship with the camp, but very likely to seek to bring others outside. A man of experience and wisdom may be able thus to do what a younger, less experienced man could not do.

For the third time in connection with this entire occasion, Moses prays in lovely intercession for Israel (v. 12). The Lord had told him, he says, that he was to bring the people up to their land, but that he feels helpless to do this without the Lord's presence. Yet, he insists, the Lord had told him He knew Moses by name and Moses had found grace in His sight (v. 12). Therefore, this being true, God surely had a way that He could show to Moses. For Moses realized that this great God of heaven and earth was not defeated by the worst of evils that Israel committed. So Moses wanted God's way that he might really know God Himself. For it is only in a person's own circumstances that we can rightly know the person. He adds also, “that I might find grace in Your sight. And consider that this nation is Your people” (v. 13).

How full of grace is the Lord's answer to Moses' prayer, “My presence will go with you, and I will give you rest (v. 24). This shows the value of the intercession of one righteous man (James 5: 16). Yet Moses recognized that God had only spoken of Moses, not the people. Did Moses desire the presence of the Lord only for himself? No, he loved the people and was persistent in his intercession for them, “If your presence does not go with us, do not bring us up from here. For how then will it be known that Your people and I have found grace in Your sight, except You go with us?” He adds another consideration also. Israel's identification with the Lord involved their separation from all the nations. Could the Lord think of ignoring this most significant fact?

Certainly the Lord knew perfectly well how Moses would act in this whole situation, and He gave him this opportunity to prove his faithfulness and love for the people in this intercessory prayer. Above all, the reason for this is that we might be given a picture of the grace of the intercession of the Lord Jesus on behalf of those redeemed by His blood, though overcome by the folly of disobedience, as we too often are.

Moses therefore is given the answer to his insistent prayer, “I will also do this thing that you have spoken” (v. 17). Yet the Lord makes it clear that His reason for a favorable answer is that Moses had found grace in God's sight, just as is predominantly true of the Lord Jesus. He has above all found grace in God's sight, and God knows Him by name.

Two of Moses' prayers have been fully answered, while one was denied (vv. 31-33). Now for a fourth time Moses addresses God in prayer, “Please show me Your glory” (v. 18). When one has learned something of God's faithfulness, His truth, His holiness and His grace, then the heart of such an individual cannot but deeply desire to actually see the beauty of God's glory. In fact, it is God who puts this desire into the heart of a believer.

Yet at this time Moses was denied the full answer to his prayer. Moses could not see God's face, for no one could see Him and live (v. 20). Yet the Lord would encourage him by what we may consider a partial revelation of His nature or character. He tells Moses to stand on a rock, and that God would put Moses in a cleft place in the rock while God passed by. He would cover Moses with His hand, however, so that Moses would only see God's back parts, not His face.

On God's part this was a condescending act of grace. For God's glory is so great that it is impossible for a creature to even imagine what He looks like. How can we ever comprehend a Being like this? But Moses seeing God's back parts is only symbolical of people in the Old Testament seeing the evidence of God's having been there. We too can read the Old Testament and conclude that God has certainly been present there, but not revealed as He is now in Christ.

However, though even today and for eternity God dwells in light unapproachable, never to be seen by the creature (1 Tim. 6: 15-16), yet in the person of the Lord Jesus in Manhood form we are privileged to see the face of God. “For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ (2 Cor. 4: 6). To the believer this is a fully satisfactory revelation of God's glory. Only in Christ will anyone ever see the face of God. Indeed, Moses had the complete answer to his prayer when, after his death, he appeared with Elijah when the Lord Jesus was transfigured on the mount (Matt. 17: 1-3), and by faith “we see Jesus”  -  crowned with glory and honor (Heb. 2: 9), though visibly this honor awaits our being with Him in a day soon to come. The sun presents us with a beautiful illustration of this. It is too bright for us to actually see it with our eyes, yet in seeing the light from the sun we do in this way see the sun. Christ is the light that manifests the glory of God, in whom there is such brilliance that we could only be blinded by it. But Christ is God, and we shall see His face.

THE SECOND GIVING OF THE LAW

Though the first tables of the law had been given to Moses, they never came into the camp. Thus Israel never was under absolute law. This would have meant death for all Israel. But the Lord instructs Moses to cut two more tables of stone and again come up the mountain to meet the Lord who would write the commandments on these stones. Again, however, Moses was to be alone: neither people, herds or flocks were to come near the mountain.

When Moses came with the stone tables, the Lord descended in the cloud, standing with Moses to proclaim the name of the Lord. This was different than the first giving of the law (ch. 20), for the Lord speaks of Himself as “the Lord God, merciful and gracious, longsuffering and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin” (vv. 6-7).

In verse 6 and the first part of verse 7 the Lord is not declaring law at all, but that which is in contrast to law, for it expresses what is actually in the heart of God, and what is now manifested in perfection in the person of the Lord Jesus and in His great sacrifice of Calvary.

However, what follows seems practically contrary to this: “by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children's children to the third and the fourth generation.” This was really a mixture of mercy and law, or in other words, law tempered with mercy. If this had not been the case, Israel could not possibly have continued under law for the years they did. In fact, all the sacrifices they had to make continually were a constant reminder of God's mercy toward them, while at the same time they were told to obey the ten commandments.

Even under law God would forgive cases of sin, transgression and iniquity, which includes badly aggravated cases of sin, but such forgiveness could only be where there was genuine repentance. So long as one took sides with his guilt, he would by no means be cleared. Also, the iniquities of the fathers would have solemn results in their children and children's children to the third and fourth generation. If a man was a thief or an adulterer, his children would suffer for this, on earth. In spite of such governmental results, the children can still be saved by grace through faith in the Lord Jesus. Yet we know that even when law was tempered by mercy, Israel's failure and disobedience has been total and complete.

This declaration by God moved Moses to bow and worship, also entreating the Lord's grace in going amongst Israel in spite of their obstinacy. God had already promised this (Ex. 33: 17), yet no doubt Moses felt it right to add this extra plea.

The Lord tells Moses then that He will make a covenant with Israel. This is still a conditional covenant, though not one of absolute law. In fact, it is not based upon what God had already done (Ex. 19: 4), but begins with what God would do, that is, “marvels such as have not been done in all the earth, nor in any nation” (v. 10). Though the covenant was conditional, yet what God would do was not conditional. God would also drive out the inhabitants of Canaan before Israel. While this took place, yet Israel allowed part of some of these nations to remain in the land later (Judges 1: 21; 27, 28, 29, 30, 31, 33). God kept His covenant, but Israel was responsible to make no covenant with any of the inhabitants of the land (v. 12), but rather to destroy their religious altars, their sacred pillars and images.

They were to keep themselves clear of every complicity with those nations and their practices. There was to be no intermarriage (v. 16) and no making of molded idols.

On the positive side, they were to remember each year to keep the feast of unleavened bread at God's appointed time. Also, they were to recognize that the firstborn male child was the Lord's. The firstborn of their livestock also belonged to the Lord, whether ox or sheep (v. 19). Verse 20 raises an interesting point, however. The firstborn of a donkey could be redeemed by the sacrifice of a lamb. If not redeemed, its neck was to be broken. The donkey is an unclean animal, typical of man is his rebellious state, and who therefore needs the redemption that is in Christ Jesus. If he is not redeemed, then violence is necessary to break the strength of his stubbornness: he will fall under the judgment of God. So that it is in the same verse we are told, “all the firstborn of your sons you shall redeem.”

Also, no one could appear in God's presence without something to present to God. Law always required that man should present something to God, but law never provided the only sacrifice that God can possibly accept on man's behalf. The law proves man to be empty, devoid of the righteousness which the law required.

Again, the second covenant of the law still required the keeping of the seventh day Sabbath: people must rest on that day even in the busiest seasons of the year (v. 21). They must also observe the feast of weeks, when the firstfruits were gathered, bringing these to the Lord before they harvested the rest of their crop. Then at the year's end, when crops were harvested, they must observe the feast of ingathering. Three times in the year the men must all appear at Jerusalem, for these two feasts and for the Passover (Ex. 23: 14-16). When this was observed, God would take care of their families, as verse 24 implies: they and their land would be safe.

God's claims must be fully recognized by the bringing of the first of the firstfruits to the house of the Lord. Interestingly, a kid was not to be boiled in its mother's milk. Milk symbolizes the elementary truths of the Word of God (1 Peter 2: 2), and milk is intended to nourish the little ones, not to kill them. So, while God's rights are of first importance, the proper rights of even the youngest children are to be recognized.

All of those things from verse 13 to verse 26 deal with Israel's side of the covenant, and while they were things to be done or avoided, yet it should be clear that the motives behind these were the most important. Without faith these things could never be properly carried out.

The Lord then told Moses to write these words of the covenant (v. 27). The writing of Moses was not on the tables of stone, for God had said that He would write on these (the ten commandments), but Moses was to write what was told him in verses 10 to 26. For a second time Moses was in the mount forty days and forty nights, neither eating or drinking. In not drinking at all, he would have to be miraculously sustained by God. Then God wrote on the tables the ten commandments.

THE LAW INTRODUCED WITH GLORY (vv. 29-35).

In returning now to Israel with the two tables of stone, Moses did not realize that the skin of his face was shining. This was a reflection of the glory of the Lord, not a full manifestation of God's glory, which is seen only in the Lord Jesus. In Matthew 17: 2 we read of the transfiguration of the Lord Jesus, and that “His face shone as the sun.” Only the skin of Moses' face shone, for this was a reflection exterior to Moses himself. But the face of the Lord Jesus shines with a brightness that comes from within, not a reflection (2 Cor. 4: 6), for He is God.

Still, God's glory is reflected in the giving of the law, as 2 Corinthians 3: 7-11 tells us, though this gave only a faint picture of the fact that far greater glory was to be revealed in the person of the Lord Jesus. Aaron and the children of Israel were afraid to come near Moses when they saw this reflected brightness, so that it was necessary for Moses to put a covering over his face while he talked with them. When he went in to speak with the Lord he removed the veil. Even this reflected glory was too much for the people to endure, for it symbolizes only a partial manifestation of God's glory as seen in the giving of the law, which man is proven utterly unable to keep. Only in Christ, now revealed in pure grace, is the veil removed, but Israel, having refused Christ, still has the veil on their heart (2 Cor. 3: 14-15).

Exodus 35

THE FREE WILL OFFERING (vv. 1-29)

It is only in verses 4 to 29 that God asks and receives a free will offering from Israel, and it may seem strange that verses 2 and 3 previously insist once more on the observance of the Sabbath day. But this has a vital spiritual significance. Only in the spirit of resting from our own works can we really present anything to God. If we come in a spirit of self confidence in what we have done to secure the things we bring to God, this is not acceptable to Him. We must remember that all belongs to Him in the first place, as David says, “of Your own we have given You” (1 Chron. 29: 14). In fact, the abundance which the children of Israel possessed was the result of God's working in the hearts of the Egyptians to give Israel such riches as to spoil the Egyptians (Ex. 12: 35-36).

The Sabbath was the one day in which no work was to be done. Also no fire was to be kindled that day (v. 3). This would be a cruel law if applied to the inhabitants of an extremely cold climate, but it applied only to Israel. The Sabbath also was to be a day when God's judgment was not kindled,  -  neither a day of work nor or judgment, but of rest. It looks on therefore to God's eternal day, when He will have accomplished all His work, and judgment has accomplished its ends, so that He may fully rest in His love and rejoice over us with singing.

But we are to consider now that which is not law at all, but in contrast to law. By the word of the Lord, Moses is told to take from the children of Israel an offering to the Lord, but only from those who are of a willing heart (vv. 4-5). The law does not speak in this way, but makes stern demands of everyone under it. But the object of all these offerings is to prepare a dwelling for the Lord among them, and grace is the only principle that is allowed to have part in this.

Only because of God's grace can He ever dwell among His people, and He expects a response awakened only by grace, therefore fully willing hearted. Even in His giving the law, God could not refrain from making clear the fact that law could never provide a cause for His coming to dwell with His people.

Yet any offering to God must be according to God's instructions, not that which is considered convenient by men. Gold is first mentioned, for it symbolizes the glory of God. Silver speaks of redemption, and copper, of the holiness of God. These are all vitally important and basic to our relationship with God. All the other materials also are spiritually significant, as we have seen in earlier chapters  -  blue, purple, scarlet, fine linen, goats' hair, ram skins dyed red, badger skins (possibly seal skins), acacia wood, oil, spices, onyx stones and other precious stones to be set in the ephod and breastplate.

As well as willing hearted givers, God expected willing hearted artisans to engage in the work of making the tabernacle in its entirety and all of its furniture, both inside and out. These things are all listed from verse 11 to verse 19, and all have been discussed in considering chapters 25 to 30, which the reader may consult again to refresh his memory.

Having received their instructions, the people went out to obey them, at least all whose hearts were stirred to act with a willing spirit (vv. 20-21). Those who appreciated God Himself would be glad to respond in this way. In verse 21 we are told of “a willing spirit;” in verse 22, “a willing heart;” and in verse 29, “whose hearts were willing.”

Both men and women came, bringing “earrings, nose rings, necklaces, all jewelry of gold.” All these things had been used to decorate the flesh. Some might consider it a sacrifice to give them up, but when given in genuine desire for the Lord's honor, then we should certainly have the attitude of the apostle Paul, who wrote, “What things were gain to me, these have I counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ” (Phil. 3: 7-8). In other words, he did not consider it a sacrifice at all in comparison to what he gained in appreciation of Christ.

So it was also with other materials for this great work of preparing a dwelling for the Lord. Those who possessed blue, purple, scarlet and fine linen, goats hair, ram skins and badger skins brought them, while others brought what they had that would be of service to the Lord. Women who had ability for it spun yarn of various kinds, and goats' hair (v. 25-26). The rulers brought precious stones, spices and oil (v. 27). Thus all was provided by the willing cooperation of the children of Israel. This stands in beautiful contrast to the unwilling attitude produced by imposing law on the people. At first they may say they will obey the law, but it is not long before they become resentful of it and rebellious.

MASTER BUILDERS PUT IN CHARGE (vv. 30 — ch. 36: 7)

By God's distinct call Bezaleel of the tribe of Judah was given a place of prominence in the work of building. God had filled him with the Spirit of God, to have wisdom, understanding and knowledge as to all kinds of workmanship. This involved artistic design, whether in gold, silver and copper, in cutting jewels, carving wood etc. Besides this working ability he was also given ability to teach, so that others could follow in similar work. However, another man, Aholiab of the tribe of Dan is to supplement Bezaleel in the work. Dan was the tribe that went first into idolatry and unfaithfulness (Judges 18: 30-31), in spite of which, in the end, “Dan shall judge his people as one of the tribes of Israel” (Gen. 49: 16). Bezaleel of Judah symbolizes the government of God in His house, but Aholiab of Dan pictures the grace of God, who can restore even from serious failure.

But in the case of both men, they tell us that it is the Spirit of God who energizes all the work that is done in connection with God's house. Others who labored under these men are mentioned, but not by name, just as it is not necessary that we should be spoken of by name if we are doing the work of the Lord as guided by His Spirit. Are we not satisfied that, whatever we do, He should get the credit for it?  -  for it is He who actually does the work in us.

Exodus 36

In response to the call of God, Bezaleel and Aholiab and other capable artisans presented themselves willingly for this work (vv. 1-2). Then Moses gave into their hand the offerings the children of Israel had brought and were still bringing for some time. But as is always the case when the grace of God works effectively in hearts, the people's sacrifices were much greater than was necessary for the project (vv. 4-5). Moses therefore commanded a proclamation to be made throughout the camp, that the people should give no more (v. 6).

MAKING OF THE CURTAINS (vv. 8-19)

The curtains (or coverings) of the tabernacle are spoken of as being first made. All of these speak of Christ in some way. First the ten curtains of fine linen speak of the purity of His Humanity. The interwoven blue speaks of His heavenly glory, the purple, of His kingly dignity, the scarlet, of His world-wide attracting character. Also cherubim were woven into these, symbolizing governmental authority. This was the first covering, and therefore visible on the inside at the top. Each of the ten curtains was four cubits wide and 28 cubits long. They formed two groups of five, coupled to one another by means of loops of blue, indicating a heavenly unity in the person of the Lord. Clasps of gold were also used to fasten the loops. The gold reminds us of the divine glory of the Lord Jesus.

Above the attractively colored curtains were the curtains of goats' hair (v. 14), not ten, but eleven, which would enable the joined edges to be removed from the edges of the first curtains, which they covered. The length of these curtains was thirty cubits, so that they would extend at the bottom one cubit lower than the first curtains. These curtains were divided into two groups of six and five. Forty loops were made to attach to the edge of each curtain on both sides, and fifty copper clasps were used to secure them together. These curtains of goats' hair speak of Christ as the substitutionary sacrifice for His people, and copper speaks of the holiness of this sacrifice.

Then the covering of rams' skins dyed red was made to be placed above the other two coverings. These red ram skins speak of the redeeming power of the sacrifice of the Lord Jesus. The details of these are not mentioned, nor of the covering of badger skins (or seal skins) that was seen when the tabernacle was set up. This speaks of Christ as the One in whom, when people first saw Him, “there is no beauty” Isa. 53: 2), a contrast indeed to the beauty seen from the inside of the tabernacle, and seen in Christ by those who have been brought near to Him.

THE BOARDS (vv. 20-34)

The boards, to stand upright, were ten cubits long (or high) and one and a half cubits wide. On the sides (both north and south)were twenty boards each, with two sockets of silver underneath to support the boards. On the west end six boards were placed, but added to these were two more at the corners.

The boards were of acacia wood overlaid with gold. The acacia wood symbolizes humanity and the gold, divine glory. But since the boards stood on silver sockets, speaking of redemption, they do not speak of Christ, but of believers who are identified with Christ in His humanity and also partake by grace of His divine nature, as He Himself says to the Father, “the glory which You gave Me I have given them” (John 17: 22). Thus we are partakers, not of deity, but of the divine nature (2 Peter 1: 4).

Each board had two tenons which were inserted into the sockets. Then five bars were made of acacia wood covered with gold for each side of the tabernacle, north, south and west. The middle bar stretched the full distance of each side, while four bars were only half the length, so that two were placed above the middle long bar, and two beneath it, each of the two being end to end, to cover the whole distance. They passed through gold rings that were in each of the boards. This emphasizes the unity together of believers to form one house.

THE VEIL AND THE ENTRY CURTAIN (vv. 35-37)

The veil that separated the holy and the most holy place was woven of fine linen and blue, purple and scarlet, with a design of cherubim included. The veil does not speak of believers in any way, but of Christ, as Hebrews 10: 20 tells us, “the veil, that is to say, His flesh.” This involves the perfections of the Lord's Manhood, not His deity, for no gold was seen in the veil. Thus, when the veil of the temple was torn in two from the top to the bottom (Matt. 28: 51) there was no question of the Lord's deity being involved, but the tearing of the veil signifies the death of the Lord as the Man Christ Jesus, by which alone the way into the holiest is opened for us.

Again, the fine linen speaks of the purity of the Lord's Manhood; the blue speaks of His heavenly character; the purple, of His royal dignity; and scarlet, of its universal attraction. But the four pillars of acacia wood overlaid with gold, by which the veil was upheld, were set on sockets of silver, therefore signifying believers on the foundation of redemption, but upholding Christ as the only way of access to God. The door curtain was made of the same materials, therefore speaking of Christ, the door of access even into the elementary truths of the Word of God. This was upheld by similar pillars, five in number, but resting on copper sockets, thus emphasizing the holiness of God, so that these pillars do not signify believers, but the principle of holiness which is imperative to be maintained in any approach to God.

Exodus 37

THE ARK (vv. 1-9)

The ark was now made according to God's instructions. Acacia wood is typical of the humanity of the Lord Jesus, and His deity is symbolized in its being covered with gold. The ark pictures Christ as the Sustainer of the throne of God, for the mercy seat was placed on it, that is, God's throne from which He sees fit to dispense mercy, for the high priest sprinkled the blood of the sacrifice on it and before it every year. Two cherubim were part of the mercy seat, one at each end, and all was made of one piece of gold (v. 6).

Exodus 37

The length of the ark was two and one half cubits, the number two inferring its clear witness for God, while the additional half suggests the truth “the half was not told me” (1 Kings 10: 7), therefore indicating that the person of Christ is infinitely greater than our understanding. The width, one and a half cubits, infers the unity of His person (number one), but again having glory above all our knowledge (the half). The height was the same with the same significance.

Two rings were put on each side of the ark, through which the carrying poles (also of acacia wood covered with gold) were inserted, for it was to be carried by priests, not on a vehicle. Today all believers are priests, and are expected to bear the Lord Jesus in testimony before the world.

The mercy seat was typically the throne of God, but called a mercy seat because when the blood of the sin offering was sprinkled on it and before it, the throne became the very place from which God dispensed His mercy to Israel, —  thus mercy being beautifully blended with His authority. The cherubim are symbolical of the principle of divine righteousness in government, the two of these indicating its even balance.

THE TABLE OF SHOWBREAD (vv. 10-16)

The table was used for bearing the twelve loaves of showbread, thus speaking of Christ as the Sustainer of fellowship among all His people. This was placed on the right side of the outer holy place, as one entered. Acacia wood again pictures Christ's humanity, while the gold covering implies His deity. Its two cubits length speaks of fellowship being a witness, and its one cubit width indicates the unity of believing fellowship. Its height of one and a half cubits speaks of fellowship in the upward direction, that is, toward God, the one speaking of its unity, and the half reminding us that such fellowship is without limitation, for it is “with the Father and with His Son Jesus Christ” (1 John 1: 3). The length and width, indicating fellowship with believers around us, it limited, but toward God its sweetness is beyond all limitation.

A frame of a handbreadth width (about 4 inches) was put around the perimeter of the table, with a border (or crown) acting as an enclosure to keep the loaves in place, thus excluding all that is not true fellowship, while preserving what is true. The handbreadth width of the frame may speak of the hand of God ordering all fellowship in accordance with His will.

The four gold rings for the staves (or poles) were placed under the table top on the legs, and of course the poles inserted through these for the priests to carry. Again, no vehicle could be used: this was priestly responsibility. Fellowship is not automatic. Utensils connected with the table (dishes, cups, bowls and pitchers) were made of gold, for everything about fellowship is to be ordered for the glory of God, including every detail.

THE GOLDEN LAMPSTAND (vv. 17-24)

The lampstand was made of one piece of pure gold, of a talent weight  -  about 130 pounds. The lampstand was to bear the light of the seven lamps, therefore is typical of Christ as the Sustainer of the testimony (the light) of God. No wood is found here, for light is altogether divine. “God is light” (1 John1: 5). The lampstand stood on the left side as one entered the outer sanctuary.

On the top of the central stem was a lamp, and three branches came from each side of the stem, on which were lamps also, making seven. Seven tells us of completeness of testimony which the Lord Jesus sustains. On each of the branches were three bowls formed like almond blossoms, with a bud and a flower. This ornamentation speaks of Christ in resurrection, not only because of the number three, but because almond trees are the first to blossom in the Spring, signifying “Christ the firstfruits” (1 Cor. 15: 23). When the light of the gospel was proclaimed in the book of Acts, the testimony to the resurrection of Christ was beautifully prominent.

Believers identified with Christ are also implied in the seven lamps, for there were “wick trimmers,” showing that there were also wicks. The oil for the light is the Holy Spirit, and the wicks picture believers who may by the power of the Spirit shine in witness to the Lord Jesus, but who need to be “trimmed” often to relieve them of the remains of previous witness, and enable a freshly burning witness. Let us be reminded too that the lights were intended to illumine the lampstand itself (Ex. 25: 37), as believers are intended to illuminate Christ. The utensils, snuffers and snuff-dishes were of gold also, for it is God's work to trim away any excess from us, yet when this is done, He puts the ash in the dish, that is, He remembers it, though we are not to occupy ourselves with it. Whatever we have done in witness for Christ, He alone can value at its true worth, but if we forget it we shall burn more brightly.

THE GOLDEN ALTAR, THE OIL AND THE INCENSE (vv. 25-29)

This altar stood just in front of the veil in the outer sanctuary. It was made of acacia wood covered with gold, both the humanity and deity of Christ thus illustrated. No animal was offered on this altar, but only incense, though the blood of the sin offering was sprinkled on it on the great day of atonement, once each year (Lev. 16: 18-19).

The incense altar speaks of Christ as the Sustainer of the worship of His people, for the incense is typically worship. It was one cubit square and two cubits high, the one cubit speaking of the unity of all worship, the two, of witness, for true worship is plainly a witness of our recognizing the glory of God. No halves are found here, for it is plain that, however real our worship may be, it is always limited, for the Lord Jesus is worthy of far more than all the adoration that His creatures can ever give Him.

Horns are spoken of, likely four, as is the case with the brazen altar. Two rings of gold are mentioned, possibly one on either side, unless two on each side is to be implied. The poles to carry it were to be inserted through these.

Verse 29 adds the making of the anointing oil and of the incense, in accordance with the instructions of Exodus 30: 22-38).

Exodus 38

THE ALTAR OF BURN OFFERING (vv. 1-7)

This altar was placed outside the tabernacle, being the first object one would meet after entering the court. It was made of acacia wood, covered with copper, thus reminding us of the true humanity of the Lord Jesus (the acacia wood) and of the holiness of His divine glory (the copper)

Its size was five cubits in length and the same in width, and its height three cubits. The number five is that of responsibility, as the human hand with its five fingers teaches. Only four fingers would be weakness, but the thumb gives strength, thus showing that responsibility is met only by God's support in weakness. Three is the number of resurrection, and reminds us that, though atonement for sin is accomplished only by the sacrifice of Christ, yet the outcome of His sacrifice is His promised and certain resurrection.

The utensils for use in connection with this altar were made of copper; pans, shovels, basins, forks and firepans. A grate was made also and set inside the altar, half way between the top and bottom. The four rings were on the four corners of the grate, which no doubt necessitated having four openings in the sides, so that the rings protruded through these, thus securing the grate in its place and providing for the altar being carried with poles of acacia wood overlaid with gold, being inserted through the rings.

The copper altar speaks of Christ as the only One whose person is so great that He is able to sustain the responsibility for being the great sacrifice for our sins, for the altar speaks of His person, while every sacrifice was typical of His work of atonement. When first coming into the court, therefore, one would be faced with that which speaks of Christ and Him crucified, just as anyone coming to God must first face the Lord Jesus as the one great sacrifice for our sins.

THE COPPER LAVER (v. 8)

Only a brief mention is made of the making of the laver, which we are told in Exodus 30: 19-21 was for Aaron and his sons to wash their hands and feet when going into the tabernacle or when offering sacrifices. It was totally made of copper, obtained from the mirrors of serving women. Thus it would be highly polished copper in which the feet of the priests would be reflected. If purification by blood is seen at the copper altar, purification by water is emphasized in the laver. For the blood of Christ cleanses believers judicially before God, while the water of the word of God (Eph. 5: 26; John 13: 8) is the means of moral cleansing, which is also essential in our drawing near to God.

THE COURT ENCLOSURE (vv. 9-20)

The court of the tabernacle was enclosed by hangings of fine linen held up by silver hooks attached to copper pillars, each of which was based on a copper socket. Copper speaks of the holiness of God seen in perfection in Christ. But the silver hooks indicate redemption, so that the hangings can only speak of believers, redeemed by the precious blood of Christ. They hang from, or depend on, the Lord Jesus, the Holy One of God, whose sacrifice has redeemed them.

The pillars were not seen from the outside, but only the fine white linen. This speaks of “the righteous acts of saints” (Rev. 19: 8). Thus, the testimony of believers in the purity of devoted obedience to the Lord is that which should draw the attention of those outside. It is not their words so much as their actions.

The south and north sides of the court were 100 cubits long, each with 20 pillars, while the east and west sides were 50 cubits in length, with 10 pillars on the west side. But the east side included the gate, so that there were three pillars on either side of this, and four pillars (v. 19) to hold up the hangings for the gate.

The hanging for the gate was not only fine linen, but woven of blue, purple and scarlet thread intermingled with the fine linen. Therefore the gate speaks of Christ, the only entrance for anyone into the presence of God. But since hanging by silver hooks on the copper pillars, it is intimated that only by His redemption of Calvary can we have any right to enter. The entrance then was much more attractive than the white enclosure. How true of the Lord Jesus!

A SUMMARY OF MATERIALS AND COSTS (vv. 21-31)

All these things that were made in connection with the tabernacle were according to the command of Moses, and all to be cared for by the Levites, under the supervision of Ithamar the son of Aaron the priest. We must remember that in Christianity all believers are priests (1 Peter 2: 5), and all are also servants (as the Levites were), so that we are responsible to guard carefully the truths that are symbolized in all the service of the tabernacle. These are valuable, and must not be stolen from us, or lost. Bezaleel and Aholiab are again mentioned as the master craftsmen of all the work (vv. 22-23).

The total weight of gold is given as 29 talents and 730 shekels, which would amount to nearly 3800 pounds. The silver amounted to 100 talents and 1775 shekels, which would weigh about 11,635 pounds. Verse 26 refers to the one-half shekel of silver that each person of Israel over 20 paid as atonement money, the number of persons being 603,550. The 100 talents of silver were used for the sockets under each of the boards of the sanctuary and under the pillars for the veil. The remaining 175 shekels of silver served for making hooks on the pillars of the court to hold up the hangings.

The weight of the copper was 70 talents and 2400 shekels, which would amount to about 8160 pounds. This was used for sockets for the door of the tabernacle, the altar of burnt offering and all its utensils, the sockets for the pillars of the court and pegs. Whether the weight of the laver is included in this we are not told.

Exodus 39

THE EPHOD (vv. 2-7)

Various hangings for the tabernacle and the court were made of blue, purple and scarlet and fine twined linen, and these same materials were employed in making the priest's garments.

However, the ephod also included gold, which was beaten into thin sheets and cut into threads, to be woven into the blue, purple, scarlet and fine linen in an artistic design. Thus, in this most important article of clothing, the Lord Jesus is typified in His divine glory first, as God over all, then His heavenly character (the blue), his royal character (the purple), His universally attractive glory (the scarlet) and His spotless humanity (the fine linen). Shoulder straps coupled the ephod together.

The encircling band of the ephod was made of the same materials, impressing us with the various aspects of the glory of the Lord Jesus, our Great High Priest. Then an onyx stone in a setting of gold was placed on each shoulder of the ephod. These stones were engraved with the names of the sons of Israel, six names on each stone (Ex. 28: 10). This speaks of the Lord's sustaining all His saints on the shoulders of His strength. They are “memorial stones,” for Israel is always in His memory.

THE BREASTPLATE (vv. 8-21)

The breastplate was of the same material as the ephod, but doubled to make a more solid background for the precious stones set in it. It would be about 12 inches square. The stones were set in four rows of three stones each, the first row a sardius, a topaz and an emerald; the second row a turquoise, a sapphire and a diamond; the third row a jacinth, an agate and an amethyst; the fourth row a beryl, an onyx and a jasper. These were all placed in settings of gold. Each of these stones was engraved with one of the names of the sons of Israel. Thus, the high priest wore their names on his breast, typical of the Lord Jesus holding His saints constantly in His affections.

Golden rings were placed on the two ends of the breastplate, to be connected by two chains of gold to the settings of the onyx stones on the shoulders of the ephod. Two more gold rings were placed on the lower corners of the breastplate and two rings also in the corresponding places on the ephod, so that these could be bound together by a blue cord. The ephod was vital in the high priest's inquiring of God on behalf of the people, for it denotes the unity of all the tribes of Israel, and none of these was to be ignored when God was asked for His directing will.

OTHER GARMENTS FOR THE PRIESTS (vv. 22-31)

The robe of the ephod was all of blue. It was worn beneath the ephod, forming a heavenly background for the beauty of the ephod. The opening of it that circled the neck was strengthened by a woven binding so that it would not tear. On the lower hem of the robe were pomegranates of blue, purple and scarlet and fine twined linen, interspersed with bells of pure gold, thus one bell, one pomegranate in order. This reminds us that God expects true worship when entering His presence, the golden bells indicating what is vocal, “the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name” (Heb. 13: 15), and the pomegranates speaking of the fruitfulness of a godly life: “But do not forget to do good and to share, for with such sacrifices God is well pleased” (Heb. 13: 15).

The tunics both for Aaron and his sons were made of fine linen, and similarly their turbans and their short trousers, all emphasizing moral purity. Their girdles (or sashes) were made of fine linen, blue, purple and scarlet, however. For the high priest a golden plate was made to be set in his headdress, with the inscription, “Holiness to the Lord.” This was fastened by a blue cord to the turban.

COMPLETED, INSPECTED AND APPROVED (vv. 32-43)

Thus all the work was done in accordance with the Lord's instructions. It must be so if God was to dwell in the tabernacle, just as is true today if the Church is be a suitable dwelling place for Him. All of these components of the tabernacle were then brought to Moses, the list of which is given in verses 33 to 41. The fact that these things are spoken of so often indicates how deeply important they are to our God and Father, so that they call for our attention and meditation.

Moses inspected the work, and found it had been done precisely as the Lord had commanded him. Therefore he blessed the people. Ten times in this chapter (39) the expression is found, “as the Lord commanded Moses.” In Chapter 40 the same expression is found eight times.

Exodus 40

THE TABERNACLE ERECTED AND ARRANGED (vv. 1-33)

About one year had elapsed after the Passover in Egypt. Now the Lord instructs Moses to set up the tabernacle on the first day of the first month. The first article of furniture then mentioned is the ark (v. 3), to be placed inside the tabernacle, for this speaks of Christ as the Sustainer of the throne of God. Therefore it had a place of real separation, for it had to be separated even from the table, the lampstand and the incense altar, for these three involve something in which believers take part, whereas the throne of God is altogether above any creature participation, It speaks of God solely and absolutely in authority. The veil then was to be a partition between the ark and all that was in the outer sanctuary.

Then the table was to be brought in, the bread arranged in order and its utensils put in their place; and the lampstand set in its place with the lamps lit. Then the altar of incense was to be put before the veil, and the screen (the hanging for the door) fastened up on its pillars (vv. 4-5)

Outside, the altar of burnt offering was to be put before the door of the tabernacle, the laver put between the altar and the door, with water put in it. Then the pillars for the court were to be set up, with hangings of fine linen to encircle the entire court except for the entrance, where other hangings of blue, purple, scarlet and fine linen were put up (vv. 6-8).

The anointing oil was then used for anointing the tabernacle and all that was in it, the burnt offering altar and its utensils, the laver and its base. The priests were to be washed, clothed, anointed and consecrated, as described fully in Leviticus 8.

Verses 1 to 15 declare the instructions of God to Moses, and verse 16 tells us that Moses did simply as the Lord commanded. The details of the raising up of the tabernacle are then repeated in verses 18 to 33. The fact that these things are so often repeated indicates their importance in the eyes of God, so that it is well if we meditate upon all these details. Thus all the work was done, “as God commanded Moses.”

THE CLOUD OF GOD'S PRESENCE (vv. 34-38)

A pillar of cloud had previously gone before Israel (Ex. 13: 21) to lead them: now the cloud covers the tabernacle and the glory of God fills it. Not even Moses could enter the tabernacle then. But God was assuring Israel of the reality of His presence with them on the basis of all that the tabernacle signified.

From that time the cloud remained over the tabernacle so long as God decreed it was to stay in one place. When it was time to journey, God took the cloud up and by it led Israel in the way He chose for them. By night, however, a pillar of fire replaced the cloud, whether they traveled or remained stationary. All was to be left in God's hand. How good it would have been for Israel if they had always simply depended on God's direction; and how good it would be for us if we did the same.

L. M. Grant.

THE END

Comments on Leviticus

Comments on Leviticus

L. M. Grant.

PREFACE

While Genesis emphasizes the great subject of life in its beginnings, and Exodus considers God's principles of redemption and His authority established among a redeemed people, Leviticus (named for Levi, meaning “joined”) is the book of the sanctuary. Here we are brought into the very presence of God, so that sanctification to God and from all evil is the proper character of His saints.

Sanctification has two major aspects. First, sanctification by the one offering of Christ (Heb. 10: 10), which is God's work for us, putting the believer in a new position before God; the other, sanctification by the Spirit of God (1 Cor. 6: 11), which is God's work inwardly in the believer, causing him to be morally set apart to God. Both of these are implied in Leviticus.

Only on the basis of the sacrifice of Christ are we privileged to enter God's presence; therefore Leviticus begins with the various aspects of the value of that one great sacrifice. In all of this the holiness and truth of God are specially prominent, just as in Genesis His power and majesty are displayed, and in Exodus His righteousness and grace.

Leviticus 1

THE BURNT OFFERING

(A) A BULL (vv. 1-9)

The first verse is significant of the character of the whole book of Leviticus. The Lord speaks to Moses from the tabernacle, His place of dwelling among the people. If we are to approach Him, it must be where He is, and on His terms. When we have been redeemed by Him and to Him, it is surely our desire to be near to Him, enjoying the light of His face. But this must be in His own way.

Therefore the burnt offering comes first, for this gives the most important aspect of the sacrifice of Christ. If one desired to offer a burnt sacrifice from the herd, this must be a male without blemish, a male because the burnt offering is altogether objective: all was to be offered in fire to the Lord. It was not in any way subjective, for the offerer has no part in the offering, as was true in the peace offering, which could be either a male or female (Lev. 3: 1). The words in verse 3, “of his own free will” (KJV) are rightly rendered “that he may be accepted” (NASB).

The offerer was to put his hand on the head of the bull, signifying his personal identification with the sacrifice. This was necessary if God was to accept the offering as applicable to the offerer, just as believers are to signify their personal identification with Christ in accepting Him by faith. Then the offerer must kill the bull before the Lord, and the priests would sprinkle the blood of the offering all around the copper altar. Following this the offerer was to skin the animal and cut it into its various pieces. Leviticus 7: 8 shows that the priest who offered the sacrifice was to keep the skin for himself. But all the rest of the animal, after the inwards and legs were washed, was to be laid in order on the altar and all burnt. Thus all was to go up in fire to God, for the most vital matter in the sacrifice of Christ is that in this God is glorified. The offerer is accepted, but this is simply the result of God being glorified. Our blessing through Christ's sacrifice is a lesser matter than God's glory. Indeed, if not one soul had been saved, yet God has been eternally honored by the work of Calvary. Yet the other offerings also were necessary as picturing other aspects of the value of Christ's sacrifice that involved the blessing of believers.

The cutting into various parts indicates that we are to value everything about Christ's sacrifice as being for God, and specially mentioned are the head (intelligence) the fat (typical of His devotion), the inwards, the hidden motives of His heart, and the legs (His walk). Thus the thoughts of the Lord Jesus were above all for God, His devotion was always Godward, His hidden motives were for God's glory, and His walk was always to please the Father. Thus the offering was “a sweet aroma to the Lord.” This is not said of the sin or trespass offerings.

(B) A SHEEP OR A GOAT (vv 10-13).

A burnt offering could be a sheep or a goat. The bull (larger and stronger) would remind us that some have a more full recognition of the great value of the sacrifice of Christ than others have. It speaks of the strength of the offering. The sheep denotes the submission of Christ, and the goat His substitution. Again, only a male was acceptable, and the offerer was to kill the animal before the Lord, and the priests were to sprinkle the blood all around the altar. This offering was also to be cut in pieces, each piece laid in order on the wood placed in the copper altar. As with the bull, the head and the fat are specially mentioned, and the inwards and legs being washed before burnt with all the rest of the animal on the altar. All ascended in fire to God as “a sweet aroma.”

(C) TURTLEDOVES OR YOUNG PIGEONS (vv. 14-17)

One might be too poor to bring a bull or sheep or goat, and provision was made that he could bring turtledoves or young pigeons. This would tell us that whatever may be our poverty of apprehension of the greatness of Christ's sacrifice, yet there is still glory given to God in only recognizing that Christ is the true Man from heaven who came to sacrifice Himself, for the birds speak of His heavenly character.

In this case the offerer did not kill the bird, but the priest was to wring off its head, its blood being drained out at the side of the altar. Its crop and its feathers were removed and put into the place of the ashes. Then it was split at its wings, but not divided. For the heavenly glory of the Lord Jesus is higher than man can perceive, and therefore not to be divided, though the two things must be distinguished in Him, that is, His deity and His Manhood. Also those spiritually poor cannot easily discern the many characteristics of the Lord Jesus that are implied in the pieces of the bull or sheep or goat. Therefore, however different might be the apprehension of the sacrifice on the part of the offerer, the burnt offering was still acceptable to God: He receives glory from it. All three of these burnt offerings are called “a sweet aroma to the Lord.” All were burned, thus ascending in fire to God. The burnt offering aspect of the sacrifice of Christ is specially emphasized in John's Gospel.

Leviticus 2

THE MEAL OFFERING (vv. 1-16)

This offering is an appendix to the burnt offering. We do not read of a meal offering ever being offered alone, but in connection with the burnt offering or the peace offering. For this was not a blood sacrifice, and in approaching God a blood sacrifice was imperative. The meal offering does not speak at all of the blood shedding of the Lord Jesus, but rather of the perfection of His humanity displayed in His life on earth. In this respect His entire life was an offering to God, but it could not make atonement for man's sin.

A meal offering was to be of fine flour with oil poured on it and frankincense put on it. The fine flour reminds us that every particle of the milled grain symbolizes some detail of the perfection of the character of the Lord Jesus as a true Man. The oil speaks of the anointing of the Spirit of God, which marked Him out as the Man of God's special appointment. The frankincense is white and sweet smelling, symbolizing the purity of the life of the Lord Jesus, a life fragrant to His God and Father.

The offering was to be brought to the priests, one of whom was to take only a handful of fine flour and oil, with all the incense and burn this as a memorial on the altar. This part was a sweet aroma to the Lord. But the rest would belong to Aaron and his sons: it was to be eaten (vv. 2-3). What went up in fire to God speaks of God's appreciation of the person of the Lord Jesus in lowly humanity. What was eaten by the priests intimates the appreciation of Christ by all His saints, for today all believers are priests to God.

Three types of meal offerings are now considered, the first of which is that

(A) BAKED IN THE OVEN (v. 4)

This could be either unleavened cakes of fine flour mixed with oil or unleavened wafers anointed with oil. The mixing with oil speaks of the permeating of the humanity of the Lord Jesus by the Spirit of God from His very birth. This was the very nature of His Manhood. Compare Luke 1: 35. Anointing with oil implies His being anointed by the Spirit of God at His baptism (Matt. 3: 16), in preparation for His great public ministry.

Baked in the oven indicates that He is a Sufferer, exposed to the heat of hidden sufferings. Inside an oven is where the heat is most intense, just as the unseen sufferings of the Lord Jesus were more intense than the sufferings to which men subjected Him outwardly. He felt the condition of mankind far more deeply than appeared on the surface. We may feel sorrow because of the evil all around us and for the way evil infiltrates the Church of God in its testimony on earth. He feels this more deeply than we, and when here on earth, His disciples did not enter into the sufferings of His heart, as in His weeping over Jerusalem (Luke 19: 41-44) and in His prayer in Gethsemane (Luke 22: 41-46).

(B) BAKED IN A PAN (vv. 5-6)

This oblation baked in a pan (or griddle) indicates open sufferings which the Lord endured from human enmity. Men's hostile words which issued eventually in their spitting, tearing out His hair, lashing Him, crowning Him with thorns, etc. were sufferings that draw out our deep admiration of Him, just as the cooking of the meal renders the result much more acceptable to the taste. “He learned obedience by the things which He suffered” (Heb. 5: 8). Suffering therefore has valuable results.

In the case of an offering baked in a pan, this was to be parted in pieces and oil poured on it. We can discern the distinctions in what the Lord Jesus suffered from one source or another, and we should have appreciation for every various detail of what He suffered. The oil poured on tells us that He was empowered by the Spirit of God to bear all these things with calm confidence in His God and Father.

(C) COOKED IN A CAULDRON OR KETTLE (v. 7)

Though our King James Version calls this vessel a “frying-pan,” Young's Concordance defines it as a kettle, and both J.N.Darby's Version and the Numerical Bible use the word “cauldron.” In this case the offering was not baked, but cooked in water. Since water is a symbol of the Word of God, then it appears that this offering implies the sufferings of the Lord Jesus because of His obedience to God's Word and because of His faithfully declaring it (cf. Luke 4: 25-29 and John 10: 27-31). Neither “mixed with oil” or “anointed with oil” are mentioned here, but only “with oil,” but at least in every case the Spirit of God is involved.

INSTRUCTIONS COMMON TO ALL MEAL OFFERINGS (vv. 8-16)

All these offerings were to be brought to the Lord, being presented to the priest. At the altar the priest was to take a memorial portion (a handful — v. 2) and burn it on the altar as a sweet aroma to the Lord. What remained was for Aaron and his sons. Thus, God received His portion from that offering, Aaron (a type of Christ the High Priest) received his portion and each of the priests (typical of all believers) received their portion, — all thus sharing in appreciation of the perfections of the Man Christ Jesus in His life of devotion and willing suffering.

Leaven (yeast) was to be excluded from the meal offerings (v. 11), for leaven speaks of sin, and as to Christ, “in Him is no sin” (1 John 3:5). Besides this, honey was not to be used. Leaven is corrupting, but honey is not. Why then is honey excluded? Because, being the result of the bees' activity in gathering what is sweet and good, it speaks of the ministry of the Word gathered by believers for the benefit of the whole Church of God. However sweet our thoughts are concerning the offering of Christ, those thoughts are not to be mixed with the offering itself. In other words, the best ministry of saints cannot improve on the established truth of God concerning Christ: therefore, while good ministry is beneficial for men, it has no place in the actual worship of the Lord Jesus.

The offering of the firstfruits (v. 12), being not properly a meal offering, was not burned, though offered to the Lord.

Every meal offering was to be seasoned with salt, for salt is a preservative, in contrast to leaven, which corrupts. Salt crystallizes at right angles, and is typical of righteousness, with which we know every detail of the Lord's life was perfectly seasoned, — not too little, not too much.

A MEAL OFFERING OF THE FIRSTFRUITS (vv. 14-16)

Though the offering of the firstfruits was not itself a meal offering (v. 12), yet part of the firstfruits could be offered as a meal offering. If so, it was to be of green heads of grain roasted by the fire, grain beaten from full heads. This speaks of the Lord Jesus in the freshness and vigor of His sinless life, as we are reminded by His words just before the cross, “If they do these things in the green wood, what will be done in the dry?” (Luke 23: 31). He was the green tree who had come out of a dry ground (Israel), as the one hope of prosperity for the nation (cf. Isaiah 53: 2). In refusing Him, Israel would be shown up in a coming day to be dry and desolate. What would be done then? How terrible a question! Their having judged the Lord Jesus would issue in a dreadfully burning judgment for them!

What a difference there would have been if they had valued Him as the meal offering roasted with fire, for He suffered much as the One devoted to the will of His Father. Let us at least appreciate the meal offering aspect of the offering of the Lord Jesus. Oil and frankincense were to be put on this offering, emphasizing the anointing of the Spirit of God and the fragrance to God of the Lord's life of pure devotion. The memorial of the offering was burned, and all the frankincense, for this was God's portion. He deeply values the perfection of the Manhood virtues of His beloved Son, every detail of His life as it is seen in the four Gospels. If God is so pleased with Him, then surely we should find great delight too in contemplating even the smallest details of His character, of His actions and of His words as He ministered in tender compassion to the need of mankind. Nor should we be impressed only with the gentle kindness of His ways with those in need, but with the faithfulness of His dealing with ungodly men, not fighting for His own rights, showing no resentment and no selfish or bitter response to men's bad treatment, yet firmly declaring the truth, warning them of the judgment to come and pressing upon them God's claims of truth and righteousness. Every aspect of His character is seen in beautiful harmony and balance.

Leviticus 3

THE PEACE OFFERING

TAKEN FROM THE HERD (vv. 1-5)

The peace offering was also a voluntary sacrifice. However, it could either be a male or female, but only an unblemished animal. Of course it speaks also of the one sacrifice of Christ, but since a female was allowed, this involves the part that believers have with Christ in the value of His sacrifice. The burnt offering speaks altogether of the value of that sacrifice to God, but the peace offering involves also the blessing that comes to the believer by means of Christ's sacrifice.

Christ as the peace offering has established peace between God and men by means of His sacrifice, and this is seen especially in Luke's Gospel, so that grace, concord and fellowship are outstanding features of this offering.

As with the burnt offering, the offerer was to lay his hand on the head of the animal and kill it at the door of the tabernacle. Then the priests sprinkled the blood around the altar. However, all was not to be burned, as with the burnt offering, but only the fat that covered the inwards and the fat attached to the inwards, the two kidneys with the fat attached to them and the fatty lobe attached to the liver. These were to be burned as a sweet aroma to the Lord. This animal was from the herd. The fat always belonged to the Lord: it was not to be eaten, for it speaks of the energy of the devotion of the Lord Jesus to His God and Father. The two kidneys, purifying the blood by innumerable filters, picture the inner motives of the Lord Jesus, which are for God. At this time nothing is said of the parts that were to be given to the priest and the offerer: this subject is left for the law of the offering (Lev. 7: 11-21).

CHOSEN FROM THE FLOCK (vv. 6-17)

A peace offering could also be of the flock, whether a lamb (v. 7) or a goat (v. 12). In each case also the offerer laid his hand on the head of the animal and killed it, and the priest sprinkled the blood around the altar (vv. 8-11 and 13-16). The parts removed from the animal are similar to those in verses 3 and 4, and these were burned, spoken of as “food, an offering made by fire to the Lord.” Thus, this offering of the Lord Jesus is for God Himself. Again this is “a sweet aroma” offering.

In Israel God insisted that it was a perpetual statute that they eat neither fat nor blood (v. 17). Today believers are warned definitely not to eat blood (Acts 15: 20). This restriction was introduced when God first allowed men to eat animals (Gen. 9: 3-4), long before the law was given to Israel. Neither at that time, nor under grace today is there any restriction as to eating fat, however. Most of us may find that our health is better if we refrain from eating fat, in spite of our liberty to do so.

Leviticus 4

THE SIN OFFERING

FOR CASES OF IGNORANCE (vv. 1-2)

The sin offering was for sins of ignorance, or inadvertence. These are things that we do not realize are sin and we easily fall into such things unintentionally. Why do we do this? Because we have a sinful nature inherited from Adam which leads even a believer into things he does not approve of. This gives him the struggle of Romans 7, as expressed in verse 19, “For the good that I will to do, I do not do; but the evil I will not to do, that I practice.” We are not responsible for having the sinful nature, for we were born with it, but we are responsible for letting it express itself. Therefore, when one in Israel realized that he had sinned, however unintentional it had been, he must bring an offering to God.

Under law there was no sacrifice for the sins of willful disobedience. Numbers 15: 30 says, “But the person who does anything presumptuously — that one brings reproach on the Lord, and he shall be cut off from among his people.” Thus there was no sacrifice for David's sin (Ps. 51: 16). Under grace today, how wonderful the difference, for “the blood of Jesus Christ, His Son, cleanses us from all sin” (1 John 1: 7). So that we must distinguish between the literal application of these sacrifices to Israel, and the spiritual significance for them for us today.

THE SIN OF AN ANOINTED PRIEST (vv. 3-12)

The sin of a priest was especially serious, because he was a representative of the people Godward. That sin must not be covered, but judged. Therefore the priest must offer a young bull without blemish as a sin offering. As with the burnt offering, he was to lay his hand of the head of the bull and kill it before the Lord at the door of the tabernacle. Then he was to dip his finger in the blood and sprinkle some of it seven times before the Lord in front of the veil of the sanctuary and also put some of the blood on the horns of the altar of sweet incense. This sprinkling was not the same as with the burnt offering, however, for that blood was sprinkled around the altar of burn offering, outside.

Some of the blood of the sin offering for the anointed priest was sprinkled in front of the veil of the sanctuary, some put on the horns of the altar of sweet incense, and the rest poured out at the base of the altar of burnt offering. We shall see that, in the case of the sin of a ruler or of one of the common people (vv. 22, 27) the blood was sprinkled as it was with the burnt offering, but in the case of the sin of the whole congregation of Israel (v. 13) the blood was sprinkled just as in the case of the sin of a priest.

The reason for this seems to be that the priest was the spiritual representative of the people and he had access into the sanctuary: therefore the sanctuary was “purged by blood” on his account. The case of the sin of the whole congregation is evidently connected in such a way with the priest as their representative that a similar ritual was necessary.

Again the fat was to be removed, the two kidneys and the fatty lobe attached to the liver, and these burned on the altar of burnt offering, as God's portion. But nothing of this offering was to be eaten by the offerer. All was to be carried outside the camp and burned where the ashes were poured out.

This was not a voluntary offering, but one required because of the priest's sin: therefore it was not a “sweet savor” offering, for it speaks of Christ suffering from God under the curse of our sins, in a place of total rejection “outside the camp.” This was true of all the sin offerings of which the blood was taken into the sanctuary (Heb. 13: 11), which included that for the priest and that for the whole congregation (vv. 6-6; 17-18). However, one day in the year, the great day of atonement, the high priest took the blood of the sin offering, not only into the first room of the holy place, but inside the veil, in the holiest of all, where he sprinkled the blood before and on the mercy seat (Lev. 16: 1-17). The body of the animal was burned outside the camp.

It might be that the whole congregation of Israel became involved in a sin that they did not at the time realize was sin. Their ignorance did not excuse them, however. When the sin was brought to their attention, then a sin offering was required. The connection of this with the sin of the priest seems very clear, for the instructions as to the sacrifice are just the same, except that it is the elders of the people who were to lay their hands on the head of the bull before its slaughter, for the elders represent the people.

This offering for the whole congregation appears to teach us that at the cross sin in its entirety was fully judged, not only individual sins. This would be a further reason for the animal being burned outside the camp, with the blood brought into the sanctuary to make atonement. This sin offering aspect of the sacrifice of Christ is emphasized in the Gospel of Mark.

FOR A RULER (vv. 22-26)

A ruler was not a spiritual representative, as the priest was, yet he was in authority over the common people, so that his sin and that of one of the common people (v. 27) required the same treatment, except that a male goat was required for the ruler, a female for the subject. As to the priest and the whole congregation there was a marked difference.

Still, the ruler is typical of Christ, who willingly took the responsibility for our sins as though they had been His own. Indeed, when He is considered as King, Matthew writes of Him, “You shall call His name Jesus, for He will save His people from their sins (Matt. 1: 21).

The male kid of the goats was used because the ruler is objectively the authority. Again he was to lay his hand on its head and kill it at the door of the tabernacle. As with the burnt offering, the priest was then to take some of the blood with his finger and put it on the horns of the copper altar and pour out the rest of the blood at the base of this altar. Then he was to burn all its fat on the altar. Thus his sin was forgiven. This does not speak of eternal forgiveness, but governmental, that is, for the time being, but it is typical of the value of the sacrifice of Christ as obtaining eternal forgiveness.

FOR ONE OF THE COMMON PEOPLE (vv. 27-35).

In the case of the sin of ignorance on the part of one of the common people, the instructions were just the same as for a ruler, except that a female animal was required, and also that either a sheep or a goat was acceptable. The female was appropriate for a subject, for the female speaks of a subjective character, rather than objective, as in the case of a ruler. The goat is typical of Christ as Substitute, the lamb speaking of His lowly submission in sacrifice. The necessity of all of these offerings and the instructions concerning them should make a very real impression on the heart of every believer, for in this way we learn the horror of sin in God's sight and the infinite greatness of the sacrifice of Christ.

Leviticus 5

OFFERING FOR A SPECIFIC SIN (vv. 1-6)

The subject of the sin offering is continued in this chapter up to the end of verse 13. It is a descending scale, for the specific sin has to be brought to the attention of the offender, and the offering made, but allowance also made for a lesser offering in the case of poverty. Verse 1 is a sin of omission. One may hear and know of a matter of serious importance and yet not report it. In law this is called misprision, but it is sin before God. “The voice of adjuration” put one under solemn obligation to bear witness to what he knew was true. Thus, though the Lord said nothing in defense of Himself before the Sanhedrim, yet when the high priest adjured Him in God's name, He answered what was true, that He is the Christ, the Son of God (Matt. 26: 63-64).

Also, touching the dead carcass of an animal would involve one in defilement, or touching a human who was defiled by any type of uncleanness, though this happened inadvertently (vv. 2-3). Or one might thoughtlessly swear an oath that he afterward realized was sinful (v. 4). Touching an unclean thing was of course simply ceremonial defilement, but pictures for us any associations we may make that are morally corrupt. If we identify ourselves with others living corruptly, we too shall be defiled by this.

When any such things were brought to a person's attention, he was to confess that he had sinned in that thing. How good it is when such a confession is made, with no excuses added!

In verse 6, because a trespass offering was here required, some have thought this introduces the subject of the trespass offering, but a sin offering and a burnt offering were also required (vv. 6-7), and then the sin offering is emphasized in verses 8 and 9. Properly speaking, the subject of the trespass offering begins in verse 14. But the trespass offering and the sin offering (v. 6) were both brought, a female from the flock, or a kid of the goats as a sin offering. This shows a close connection between the two offerings, for the act of disobedience (requiring a trespass offering) exposes the disobedient character of the person, that is, his sinful nature, which is emphasized in the sin offering.

BIRDS IN PLACE OF ANIMALS (vv. 7-10)

One who was unable to bring a lamb would be allowed to bring two turtledoves or two young pigeons as a sacrifice. This pictures one who is poor in his apprehension of the value of the sacrifice of the Lord Jesus as fully atoning for sin. At least he recognizes that the Lord Jesus is from heaven (pictured by the birds), therefore above him, and though his understanding is weak, God receives his offering.

The birds' heads were to be wrung off, symbolizing the intelligence being set apart, but otherwise no division of the parts of the bird was allowed, for the birds speak of the heavenly character of the Lord Jesus, which is above our ability to discern. Some of the blood was then sprinkled on the side of the altar and the rest drained out at the base of the altar. The first bird was for a sin offering, no doubt offered in accordance with Leviticus 1: 14-17.

A MEAL OFFERING INSTEAD OF A BLOOD SACRIFICE (vv. 11-13)

Because of poverty one might not be able to bring even the birds for an offering. In this case the grace of God allowed an offering of one-tenth of an ephah of fine flour, a small amount, but unlike other meal offerings, no oil or incense was put on it, because it was a sin offering. Since no blood was involved, it could not properly be atoning. It speaks of the purity of the Man Christ Jesus, however, and if there is in the offender a true regard for the person of Christ, though he has no understanding of the value of Christ's work of redemption, God can still graciously receive this offering, making this concession for ignorance.

There is no sweet savor in this, for it is a sin offering. A handful of this was taken by the priest and burned on the altar, and the remainder was the priest's, as was the case with a meal offering. Thus, God was given His part and the priest (typical of Christ) was given his.

THE TRESPASS OFFERING (vv. 14 to Lev. 6: 7)

TRESPASS GODWARD (vv. 15-19)

The trespass offering deals with sin also, but not simply in its general evil character, rather in its being injurious either to God or to people. These are said to be sins of ignorance also. In this section sin in sacred things is first mentioned. For this a ram without blemish was to be offered, and also silver according to the proper estimation of the injury done. The trespass must be fully paid for, but a fifth part also added. Only this could be considered making proper amends.

Thus, the Lord Jesus has not only paid the penalty for the sin that Adam introduced into the world, but has gone beyond this, as Romans 5:17 tells us. He has not only restored what Adam lost, but much more. Adam lost earth, but Christ has introduced heavenly blessing for us.

Leviticus 6

TRESPASS MANWARD (vv. 1-7).

Though this trespass is directly involved with another person, yet it is “against the Lord,” for He is Creator and concerned about how His creatures are treated. One may have lied to his neighbor in reference to something that had been entrusted to him to keep or as to a pledge he had made, or he may have actually cheated his neighbor in some way. Or he may have found what was lost and instead of restoring it to its owner, he had sworn falsely about it. This could not be said to be a sin of ignorance, but he may have resorted to lying because of fear or weakness. Yet he must then not cover the matter over, but confess his sin and fully restore anything that the neighbor had lost and add one-fifth to the value of it.

The offering he must make also was the same as in the case of trespass in sacred things, a ram without blemish. Thus people would be restrained from such trespass by knowing they would lose by it when it came to light. But the offering was intended to direct men's hearts to something higher, though they could not realize its symbolical significance until Christ Himself was offered for our sins. Yet many must have realized that there was in the offerings a significance higher than they understood. They would recognize this in the measure in which they believed that God was wiser than they. For the time being also the offering gave a governmental forgiveness, but not the eternal forgiveness that is found only in the one sacrifice of Christ.

THE LAW OF THE BURNT OFFERING (vv. 8-13)

In contrast to the sin offering which was to be offered once a year, except for specific occasions of sin, the burnt offering was to be continual. There was an evening and morning sacrifice, and the fire on the altar was never to be put out. The significance of this is plain. There is never a time when God does not receive honor from the value of the sacrifice of Christ. For we have seen that the burnt offering all ascended to God in fire, so that it speaks of that aspect of the sacrifice of Christ that is all for the glory of God.

Evidently every morning the priest must put on his linen garments, (which emphasize the moral purity of the Lord Jesus as Great High Priest) and remove the ashes from the altar and put these beside the altar. Even that which was burned was not to be treated carelessly. For then the priest changed his garments and carried the ashes outside the camp to a clean place. What remained was only the reminder that the sacrifice had done its work. Thus the sacrifice of Christ will never be forgotten.

THE LAW OF THE MEAL OFFERING (vv. 14-23)

We have seen that the meal offering is a virtual appendix to the burnt offering. It speaks of Christ, not in His atoning sufferings, but in the purity of sinless Manhood in all His life on earth. Any meal offering, voluntarily brought by one of the people must have a handful of the meal taken, with its oil and all its incense, by the priest, and burned on the altar as a sweet aroma to the Lord. No incense was left for the priest.

The offering must not be baked with leaven, and the remainder was given to the priests to eat. Also anyone who touched this offering was thereby sanctified (or holy). This illustrates the sanctifying power of a personal relationship with the Lord Jesus.

THE DAILY MEAL OFFERING (vv. 19-23)

This deals with the meal offering on behalf of the priests. Beginning from the day the priests were anointed, they were to bring a meal offering of one tenth of an ephah of fine flour, offering one half of it in the morning and one half at night. Thus it was offered along with the continual burn offering (vv. 9-12). This was made in a pan with oil, and offered as a sweet savor to the Lord, which seems to infer that incense was offered with it. But the priests could not partake of this offering: it was to be wholly burned (vv. 22-23)

THE LAW OF THE SIN OFFERING (vv. 24-30)

Verse 25 is a repetition of what has before been said of the sin offering. It was to be killed in the same place as the burnt offering, before the Lord. It was most holy. But verse 26 adds what had not been said before: the priest who offered it was to eat its flesh in the holy place. This would be in the case of the sin of a ruler or one of the people, for in the cases where the blood of the sin offering was taken into the sanctuary, nothing was to be eaten by the priest.

The eating of the sin offering by the priest signifies his entering into and feeling the seriousness of the sin as though it had been his own, just as the Lord Jesus confessed Israel's sins as though He had been responsible for them (Ps. 40: 12; Ps. 69: 5-6). Whatever touched the flesh of the animal would be holy, which speaks of any personal connection with the sacrifice of Christ being the means of sanctifying us from the guilt of sin, for the touching speaks of the touch of faith.

As well as everyone being constituted holy through touching the flesh of the sin offering, we are told that any garment on which the blood of the sacrifice was sprinkled was to be washed with water (v. 27). Garments speak of habits, and if our habits are brought in contact with the truth of the blood-shedding of Christ, these habits must be cleansed from defilement by the washing of water by the Word of God.

If the offering was boiled in an earthen vessel, the vessel was to be broken, never used again. But if boiled in a copper pot, the pot was to be scoured afterwards and rinsed in water. Then scripture adds that all the males among the priests may eat the flesh. For even wives of the priests were not considered priests under law. Today, under grace, all believers, male and female, are priests (1 Peter 2: 5), so that there is no select class of priests in any official position.

Verse 30, however, insists that no sin offering was to be eaten if its blood was brought into the sanctuary: it was to be burned.

Leviticus 7

THE LAW OF THE TRESPASS OFFERING (vv. 1-10)

In common with all the other offerings, the trespass offering was “most holy.” It was to be killed in the same place as the burnt offering. Its blood was to be sprinkled all around on the altar. The fat tail, the fat that covered the entrails, the two kidneys and the fat that was on them, and the fatty lobe attached to the liver were to be removed and burnt on the altar by the priest. These all speak of characteristics of Christ that are entirely for God's appreciation: all are offered in fire to Him (vv. 3-5).

As with the sin offering, every male among the priests was to eat of it in the holy place, for the trespass offering was like the sin offering. The difference is only in the fact that the sin offering deals with the root principle of sin, while the trespass offering is for specific occurrences, and even the root principle is exposed by the occurrences. The priest who offered the animal was the one to receive its flesh.

A note is added in verse 8 as to the burnt offering. The flesh of it was all burned, so the priest would have nothing of this, but he was given the skin of the burnt offering.

Also the priest's part in the meal offering is repeated here (v. 9). After the handful was removed and burned on the altar, the offering priest received the rest. So that in all of these offerings the priest (typically Christ) had some part, — the burnt offering, meal offering, sin offering and trespass offering. The peace offering is not mentioned here because it was preeminently the shared offering, but it was necessary to insists that in all the offerings the priest was given some part, though no part to eat in the burnt offering — only the skin. Of course there was one exclusion, for the sin offering whose blood was brought into the sanctuary was totally burned outside the camp, including the skin (Lev. 16: 17), after the fat had been burned on the altar.

One contrast, however, is to be noted in regard to the meal offering. While the sin offering and the trespass offering were to be eaten by the offering priest, the meal offering was to be shared by all the priests — “to one as much as the other” (v. 10).

THE LAW OF THE PEACE OFFERING (vv. 11-38)

We have seen in Leviticus 3 that the peace offering could be either a male or female: it could be of the herd (a bull or calf) or a sheep or a goat. Now we find other instructions concerning this, dealing first with the reasons for offering a peace offering.

It might be offered as “a thanksgiving” (v. 12), that is, some special reason for thankfulness to God gives occasion to it. For the peace offering does not merely speak of our recovery from hostility, but of the peace of true accord with the mind of God, and therefore of genuine communion with Him. In this case, along with the animal offered, a meal offering of unleavened cakes mingled with oil, unleavened wafers anointed with oil, or cakes of blended flour mixed with oil was to be brought. One of these cakes was to be offered as a heave offering, after which it belonged to the offering priest (v. 14).

There was no question of sin in the offering, but rather of true communion with God. In this the sacrifice of Christ has a vital part, as does also the purity of His person as the sinless Son of Man — permeated by the Spirit of God, or anointed by the Spirit. As such He brings His saints into the presence of God to share in the great value of His work accomplished for them. The heave offering completed the picture by its representing the Lord as risen from the dead. We commune with One who has died, but is risen! The offering for thanksgiving was to be eaten only on the same day it was offered (v. 15). For when once we have occasion to give thanks to God for some special reason, this is completed that same day. Will we not always have some occasion the next day, and indeed every day, for fresh thanksgiving?

As well as an offering for thanksgiving, the peace offering might be a vow or a voluntary offering. In both these cases the offering could be eaten both the day it was offered and the next day. The Lord Jesus has plainly forbidden us to make vows today (Matt. 5: 33-37), for man in the flesh has been proven untrustworthy by the law of God, and we cannot promise what we may do in the future. Yet the vow would not doubt speak of the purpose of heart to devote oneself to the Lord in obedient faith. This is right, but not an actual vow. There is energy involved in this more than in a thanksgiving, so it was eaten two days.

The voluntary offering, however, was not because of a single matter for thanksgiving, but a spontaneous appreciation of the Lord Himself. This too involved more energy than did one occasion of thanksgiving, so it could be eaten the second day; but if any remained later than the second day, it was to be burned (v. 17). If one should eat it the third day, this could not be accepted, but would be an abomination to the Lord, rendering the eater guilty (v. 18).

As to the flesh of the peace offerings, while the priest and the offerer were privileged to eat of these. yet if the flesh touched any unclean thing, it was not to be eaten (v. 19). Simply the association with uncleanness was defiling. If the flesh was clean, those who were clean could eat of it. But if one ate of this offering while he was unclean, he was to be “cut off from his people” (v. 20). Death may seem a harsh sentence for such a thing, but the Lord intends to press upon us the seriousness of pretending to have fellowship with Him while indulging in sinful practices.

Also, the person who touched any unclean things, whether human uncleanness or an unclean animal, or anything of an abominable unclean nature, and in that condition ate the flesh of the sacrifice, was similarly sentenced to death (v. 21). This was not a question of personal uncleanness, but simply of association with uncleanness. Thus today, in Christendom, there are innumerable cases of unclean doctrine and practice introduced, and the Christian is warned, “Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you “ (2 Cor. 6: 17).

WARNINGS AS TO EATING FAT AND BLOOD (vv. 22-29)

Since the flesh of the peace offering could be eaten, some might be inclined to rationalize that the fat and blood should not be withheld from them. Many today rationalize in such a way, for they do not distinguish things that differ. Therefore God insists as He had done often before, that the fat of any offerings was never to be eaten. For it speaks of the energy of the Lord's devotion to His Father, and therefore it was for God alone. Disobedience to this law was also punishable by death (v. 25).

The eating of the blood of animals or birds is also again absolutely forbidden (vv. 26-27). This prohibition was introduced at the time that animals were first allowed to be eaten as food (Gen. 9: 3-5). Blood was never to be eaten, and this is as true today as it was then (Acts 15: 28-29). As to eating fat, this was forbidden only in cases of animals being sacrificed (v. 25). But any eating of blood was punishable by death, under law (v. 27). Such a sentence is not to be carried out under grace, though eating blood is just as seriously wrong today as at any time. For “the blood is the life,” and we must in this matter recognize God's rights as the lifegiver.

THE SPECIAL PORTION OF AARON AND HIS SONS (vv. 28-36)

Though this continues the law of the peace offering, it is again stated, “The Lord spoke unto Moses,” as was true also in verse 22. This indicates some special emphasis in both cases. While the offerer was to eat part of the peace offering, this is not mentioned here, but rather what Aaron and his sons were to share. Aaron is typical of Christ, and his sons speak of God's saints as worshipers. When the offering was brought to the Lord, the breast was waved as a wave offering to the Lord and given to Aaron and his sons. The sacrifice of course speaks of Christ sacrificed on Calvary, but the wave breast reminds us of His exaltation in heaven, the breast indicating the warmth of His love flowing out now, which is wonderful food for true worshipers to feed upon. It is surely of Christ as glorified that we read, “He will rest in His love, He will exult over thee with singing”(Zeph. 3: 17 — JND).

The right thigh of the heave offering was also to be given to Aaron and his sons. The heave offering was simply to be lifted up, signifying the resurrection of the Lord Jesus, while the wave offering, being waved, symbolizes His ascension and heavenly exaltation. The right thigh speaks of strength, typically the power of Christ's resurrection, a fitting complement to the warmth of love implied in the wave breast.

From the time Aaron and his sons were anointed as priests, they were entitled to have those parts of the peace offering (v. 36).

Leviticus 8

THE CONSECRATION OF AARON AND HIS SONS (vv. 1-36)

The consecration of Aaron and his sons is typical of what is involved in the establishing of all believers as priests in this present day of grace. The garments, the anointing oil, a bull, two rams and a basket of unleavened bread all have an important part in this (v. 2). All the congregation of Israel was to be gathered for this event (vv. 3-4) at the entrance of the tabernacle, and Moses announced that they were acting on the commandment of God.

First Aaron and his sons were washed with water. This is typical of “the washing of regeneration” (Titus 3: 5). Compare also John 13: 10. It is not cleansing by blood, which has to do with God's justice being satisfied by the death of Christ for us. The washing or bathing in water is rather typical of God's cleansing work within us, that is, new birth, which makes a difference in our character and actions. Therefore a priest must be born again by God. Of course this is not true of the Lord Jesus, in whom there is no sin, and who always had the nature of God. But the washing of Aaron would remind us that Christ, being Himself “separate from sinners,” has identified Himself in grace with all those who partake of the divine nature.

The tunic then was put on Aaron, an under garment of fine linen (Ex. 28: 39). This speaks of the inward purity of the Lord Jesus. The sash for the tunic was added in order to bind the tunic in place. This speaks of the Lord's inner thoughts and motives being kept in perfect control.

Then the robe of the ephod was put on Aaron. It was blue in color, reminding us that Christ is God's High Priest, “made higher than the heavens” (Heb. 7: 26). Then the intricately woven band was added to tie the ephod in place. The breastplate was put on the ephod with the urim and thummim (the 12 precious stones) set in the breastplate. Urim and thummim means (lights and perfections,” for the stones reflect the light and symbolize the varied beauties and perfections of the Lord Jesus, as are reflected in the twelve tribes of Israel, or at least will be reflected when the nation is brought to God and blessed in the millennial age.

The turban was next placed on Aaron's head, a covering that reminds us that every thought of the Lord Jesus was always perfectly kept in subjection to His God and Father. The golden plate was put in the forepart of the turban, with its inscription, “Holiness to the Lord.” Thus, the Lord's thoughts were always consistent with the absolute holiness of God.

After this, Moses anointed with oil the tabernacle and all its inner furniture, and sprinkled some of the oil on the altar of burnt offering seven times, with all its utensils, and also the laver and its base. Thus the tabernacle and all the furniture connected with it were consecrated.

Then Aaron alone (not his sons) was anointed with oil (v. 12). This is typical of the Lord Jesus being anointed with the Spirit of God when He was baptized by John (Matt. 3: 13-16)

Only after this do we find Aaron's sons associated with him. Their tunics, sashes and headgear were put on them (v. 13). But they were not yet anointed. First, the bull of the sin offering had to be offered, with Aaron and his sons laying their hands on its head. Then Moses killed the bull. Thus the priestly family is identified with the high priest in appropriating the value of the sacrifice. So believers today are identified with Christ in sharing the value of His great sacrifice. The blood was put on the horns of the altar, with the remainder poured out at the base of the altar. The fat and the kidneys were burned on the altar, but the rest of the animal was burned totally outside the camp. This appears to be one exception as to the blood of the sin offering brought inside the tabernacle, but it was specially commanded by God (v. 17).

The application of these things is emphasized now in the offering of the second ram, the ram of consecration (v. 22). The basis of the truth of God concerning sacrifice was laid first, for this is objective, so that the subjective appropriation of this is seen in the ram of consecration. Again Aaron and his sons lay their hands on its head. Moses killed it, and instead of first putting the blood on the altar, he took some of the blood and put it on the tip of Aaron's right ear, on the thumb of his right hand and on the big toe of his right foot. Then he did the same on Aaron's sons, and afterward sprinkled the blood all around on the altar.

Thus Aaron alone was first anointed with blood following his previous anointing with oil (v. 12). So Christ was anointed with the Spirit when baptized by John, then with blood when He shed His blood at Calvary. After this Aaron's sons were anointed with blood before they were anointed with oil, just as believers were first cleansed by the shedding of the blood of Christ before receiving the Spirit of God at Pentecost (Acts 2).

In verses 23 and 24 the blood put on the right ear speaks of the hearing of the priests being consecrated to God. They are to have an ear above all for God's Word. Blood on the thumb indicates their works are to be consecrated to God; and blood on the big toe speaks of their walk also consecrated to Him. As it was absolutely true of the Lord Jesus, so it is properly true of believers.

Still, the consecration was not yet complete. The fat and the two kidneys of the ram and the right thigh were taken by Moses. Then one unleavened cake from the basket of unleavened bread, a cake anointed with oil and one wafer, were placed on the fat and on the right thigh. These were then given to Aaron and his sons to wave as a wave offering before the Lord. Thus the significance of the present exultation of the Lord Jesus is emphasized, for He not only died for us, but lives for us in the power of an endless life. Afterward this was all burned on the altar of burnt offering for a sweet aroma to the Lord.

Then Moses waved the breast of the ram as a wave offering before the Lord, and kept it for himself. The two wave offerings (of the priests and of Moses) insist on the heavenly character of the priesthood of Christ and of believers also. The actual consecration of the priests is accomplished when Moses sprinkled the anointing oil on Aaron and his garments and on his sons and their garments. Thus Aaron was anointed twice, first alone (v. 12), then together with his sons. His first anointing is typical of Christ's being anointed by the Spirit when John baptized him (Matt. 3: 16). His second anointing is typical of what Peter speaks of in Acts 2: 33. When Christ was exalted to the right hand of God He received from the Father the promise of the Holy Spirit, whom He immediately shared with His saints by sending Him at Pentecost.

Personally Christ received the Spirit before His sacrifice, but the saints of God could only receive Him after Christ had shed His blood for them. Our sins must first be cleansed away by His blood before the Spirit could possibly come to us. Christ Himself, being without sin, received the Spirit apart from the shedding of His blood; yet afterward, in order to identify Himself with His saints in grace, He shares the value of His blood-shedding with them, and the gift of the Holy Spirit.

Following this, Moses tells Aaron to boil the remaining flesh of the offering at the door of the tabernacle, and together with his sons eat this with the bread from the basket of consecration offerings (v. 31). Whatever remained over was to be burned. Thus they were to assimilate that which speaks of Christ and His offering, just as we who are made priests today are to first feed upon Christ before we can function as priests. Yet none of us will appropriate all that is involved in the person and work of Christ, but God can, as the extra is offered to Him in fire.

With all of this being done, the priests were not yet allowed to do any service for the people: they were commanded to remain inside the door of the tabernacle for seven days, the number of completeness (v. 33). They must first learn what it means to be in the place of communion with God before being entrusted with service for others. How true this is for us too. Only by being in calm, sustained communion with God can we be fitted to rightly represent Him before others. This was so important that if they disobeyed they would expose themselves to the death penalty (v. 35). However, we are told in verse 36 that Aaron and his sons obeyed the word of God.

Leviticus 9

THE BEGINNING OF PRIESTLY MINISTRY (vv. 1-24)

Having completed all the instructions concerning the offerings and their laws, and now also having completed the consecration of the priests, Moses indicates the beginning of the priestly service in connection with the people. This was on “the eighth day,” for it was a new beginning for the people as regards their relationship to God. Moses addressed both Aaron and his sons and the elders of Israel. Aaron was to offer a young calf and a ram for a burnt offering, while the children of Israel were to offer a kid of the goats for a sin offering, a calf and a lamb, both yearlings, for a burnt offering, a bull and a ram for peace offerings and a meal offering mingled with oil. The reason for this is said to be “for today the Lord will appear unto you” (v. 4).

Since this began a new relationship to God, with the appearing of God to them in grace, all four of these fundamental offerings are required. The only one not required was a trespass offering, for it dealt only with specific cases of personal guilt, while the sin offering dealt with the basic sinful nature of man. The burnt offering emphasizes God's rights and God's glory, the peace offering speaks of peaceful accord and communion between God and men through this one sacrifice. The meal offering insists on the perfection of the lowly Manhood of the Lord Jesus.

It may seem that there is a great deal of repetition in connection with these offerings, but this is not without serious reason. The sacrifice of Christ has been the most amazing and significant fact of all history, and God wants its significance deeply impressed on every soul of mankind. Believers know how easily we let slip the remembrance of the wonder of the cross. Because of our tendency to forget, the Lord Jesus instituted the observing of the Lord's supper, the breaking of bread, saying, “Do this in remembrance of Me” (Luke 22: 19).

Bringing the animals, etc. that Moses had commanded, all the congregation came and stood before the Lord, to hear Moses declare what the Lord had commanded, on the basis of which alone the Lord could appear to them (vv. 5-6).

OFFERINGS FOR AARON (vv. 7-14)

First Moses tells Aaron to offer his sin offering and burnt offering, which is said to be for himself and for the people. Though it was primarily for Aaron, yet he was the representative of the people, so that they are seen as linked together (v. 9). Secondly, however, Aaron was told to offer the offering of the people to make atonement for them. For, though the people are in one sense linked with Aaron, yet in another sense they were distinct from Aaron, and both aspects have to be regarded, just as in one sense believers are linked with Christ and in another sense are altogether distinct from Him.

When the calf of the sin offering for Aaron was killed, his sons brought the blood to him. He dipped his finger in the blood and put this on the horns of the altar of burnt offering, then poured the rest of the blood out at the base of the altar. All the fat and the kidneys were burned on the altar, as the Lord had commanded, for the fat speaks of the perfect devotion of the Lord Jesus to His Father and the kidneys His inner motives, which only God can rightly enjoy. The flesh and the hide of the animal he burned outside the camp. Though no mention is made of blood brought into the sanctuary, yet since this was an offering for the high priest, the priests were not to eat of it: all was to be burned (Lev. 4: 3-12).

Next the burnt offering for Aaron was killed. Aaron's sons presented to him the blood, which he sprinkled all around the altar. Then his sons brought to him the various parts of the animal with its head, and these he burned on the altar, for this was a sweet aroma to the Lord. But only when the inwards and legs were washed were they burned also on the altar. The waste, which speaks of defilement, must be washed away, for there was absolutely nothing defiling in the sacrifice of Christ. The inward physical defilement of the animal and the outward defilement of its legs symbolizes the inward spiritual defilement of all mankind and the outward defilement of our walk. In Christ there was absolutely nothing of this, so the animal's inwards and legs had to be washed in order to give a little indication of the purity of the Lord Jesus.

OFFERINGS FOR THE PEOPLE (vv. 15-24)

Now the goat for the people's sin offering was killed. The goat speaks of Christ as the Substitute for His people. We are told it was offered “like the first one,” but nothing more is said of it. Actually, it was not to be burned as was the calf for Aaron, but its flesh eaten by the priests (cf. Lev. 9: 16-18).

The sacrifice of the burnt offering is only mentioned briefly in verse 16, but it was offered in the prescribed manner. This offering involved both a calf and a lamb, both yearlings (v. 3). Then the meal offering was brought and a handful taken and burned on the altar beside the burnt offering (v. 17). Since it was not a blood offering, it was offered along with a blood offering. It speaks of the perfection of the humanity of Christ.

More is said concerning the bull and the ram as a sacrifice of peace offerings, for this speak of the strength of the offering as bringing Israel into communion with God initially. When Aaron killed these animals, his sons brought the blood to him, which he sprinkled all around on the altar (v. 18). Thus, redemption by blood was accomplished. All the fat and the kidneys of both animals were first put on the breasts, then burned in the fire. The breasts were not burned, for they were given to Aaron and his sons (Lev. 7: 31) after they were waved, together with the right thigh (vv. 20-21) But the fat was first put on the breasts before being burned to indicate that, though the fat was all for God, yet the priests were expected to have an appreciation of the fact that the fat did belong solely to God, just as believers today have reason to deeply appreciate the total devotion to God that is manifest in the Lord Jesus. We have before seen that the waving of the offering speaks of the ascension to glory of the Lord Jesus following His sacrifice, for priestly work is necessarily connected with His place in heaven today.

Having completed the offerings, Aaron could then lift up his hands to bless the people, which reminds us of the Lord Jesus in Luke 24: 50, having completed His work of redemption, lifting up His hands in blessing to the disciples, for the basis of all blessing is the one great sacrifice of the Lord Jesus.

Then Moses and Aaron went into the tabernacle (v. 13), typical of the Lord Jesus entering heaven after His resurrection; but again coming out, and again blessing the people. The first blessing speaks of that to the Church immediately following the resurrection of the Lord, and this continues all the time the Lord Jesus is presently exalted on the Father's throne. But He will again come forth at the time when Israel is to be blessed with wonderful millennial blessing. Moses is typical of Christ as Ruler, and Aaron speaks of Him as High Priest, for in the coming day Israel will recognize Him both as King and Priest, so will have both the blessing of proper rule and that of mediatorship.

At this time the glory of the Lord appeared to all the people, as indeed at the time of His coming in majestic glory, all the world will be subdued by the light of His manifestation. Attending this, fire came out from before Him to consume the burnt offering and the fat on the altar. Thus God indicated His acceptance of the offering, and He Himself was glorified.

In two ways the people were affected by this. First, they shouted, indicating their appreciation of what was manifestly the Lord's victory (cf. Num. 23: 21). Secondly, they fell on their faces, showing their willing humbling of themselves before Him, subdued at the recognition of His majesty.

Leviticus 10

FAILURE IN THE PRIESTHOOD (vv. 1-7)

Priestly ministry had barely begun when those entrusted with it failed seriously. Two of Aaron's four sons put in their censers incense other than that which the Lord had commanded, and offered this in fire before the Lord (v. 1). Notice that it is not said the Lord commanded that they should not do what they did, but He had not commanded them to do it. This is most serious where worship of the Lord is concerned. Only what He has indicated is acceptable to Him. If we add any humanly conceived notions to this, God will consider it “strange fire.” In some areas of life we may have no explicit directions from the Lord, and where this is true we must not dare to lay down our own regulations, but it is wise always to seek the Lord's guidance in the scriptures, for this is the one safe preservative for us.

God's displeasure with Nadab and Abihu was immediately and strongly expressed in His sending out fire to consume them. He had before (Lev. 9: 24) sent fire to consume the burnt offering, in token of His acceptance of it; but this fire did not consume the offering, but the offerers, indicating God's refusal of their offering. Though He may not bring the same swift judgment today, yet any man-devised pretensions of worship are just as abominable to Him as this strange fire of Nadab and Abihu.

Moses discerned just what was involved in this, and told Aaron that God was indicating by such an infliction the fact that He must be regarded as holy, that is, as set apart from all that is merely men's conception, and glorified above and before all the people. This was especially important at the institution of the public worship of Himself. Aaron at the time was wise enough to say nothing.

The cousins of Nadab and Abihu were called upon to carry the bodies of the offenders outside the camp to bury them (vv. 4-5). Then Moses instructed Aaron and his two remaining sons not to even uncover their heads and not to tear their clothes (which in Israel was a sign of mourning). It was not consistent with priestly character to show signs of mourning, for the priest is one who draws near to God, in whose presence mourning has no place. A priest was never to tear his garments, though Caiaphas did this when interrogating the Lord Jesus (Matt. 26: 65), a trespass for which the law demanded the death penalty. For above all, the High Priest is typical of the Lord Jesus. Will His garments of priestly dignity every be torn? Absolutely not! For this would indicate some failure or fault in His priestly work. Thank God this is impossible. He remains faithful and true forever!

The rest of Israel could mourn for Nadab and Abihu, but the priests were told to remain in the tabernacle at this time because the anointing oil of the Lord was upon them. The oil is typical of the Holy Spirit whose power is such as to lift the soul above every circumstance of sorrow. Thus we may learn today that in the Lord's presence (the holy place), where the Spirit of God pervades the atmosphere, we may rise above the sorrows of earth, in holy confidence and peace.

FITTING PRIESTLY BEHAVIOR (vv. 8-20)

The Lord now speaks directly to Aaron to forbid him and his sons to drink wine or other intoxicating drinks when they were serving in the tabernacle, lest this should lead to their death (v. 9). They were to have their minds unclouded so as to be able to distinguish between what was unclean and what was holy. It may be that Nadab and Abihu had had their minds impaired because of liquor.

Liquor was not forbidden generally to the people, though they were warned against drunkenness. But a priest was in a special place of responsibility, and in the service of God he was not to allow his mind to be impaired. The mother of Solomon also warned him that it was not for kings to drink wine or strong drink (Prov. 31: 4-5) lest this should impair their ability to govern fairly. Believers today, who are both kings and priests (Rev. 1: 6) should take this to heart, and not indulge in anything that might becloud their sober discernment and wisdom in bearing witness to the Lord. For we might be intoxicated by pleasures or other things that would affect our judgment just as liquor might.

Besides this, the priest should be in proper control of his mind in order to teach the children of Israel all the statutes that the Lord had laid down for them (v. 11). This is an honorable privilege and one that should always exercise the teacher to practice self-discipline.

Moses then instructed Aaron, Eleazar and Ithamar to eat all that remained of the meal offerings, doing so without leaven. This is said to be the due of Aaron and his sons. God had decided this, and whatever God provides us in a spiritual way we should rightly respond by appropriating it. The breast of the wave offering and the thigh of the heave offering are specifically mentioned (v. 14). The priests were to thus (typically) enter into the affections of Christ as glorified in heaven (the breast waved), and into “the power of His resurrection” (the thigh heaved). The entire family of the priests was to share in this, daughters as well as sons, just as the entire priestly family today (all saints) is called to enjoy such spiritual blessing. The repetition of verse 15 is to emphasize the importance of this provision of which the priestly family was responsible to partake.

However, in verse 16 we are told that when Moses inquired about the goat of the sin offering, he found that it had all been burned. Therefore he was angry with Eleazar and Ithamar, questioning why they had not eaten this sin offering in the holy place, since its blood had not been taken into the sanctuary (v. 15). This offering was for the people, and the priests' eating it symbolized the fact of the priests entering into and feeling the guilt of the people as though it had been their own. This is what the Lord Jesus did in the fullest way, even taking that guilt upon His own shoulders in going to the cross. Every believer should have this same attitude. It will make us true intercessors rather than critics.

In this case, however, Aaron explained to Moses that, since his two sons had died that day, it would be too hard for him to rise above the level of his own distresses, therefore he would not be in a fitting state of soul to rightly feel the failure of others. He asks then, would his eating of the sin offering outwardly be accepted in the sight of the Lord? In other words, he would be going through the form without any real heart in it. Moses recognized the force of this, and was content.

Leviticus 11

ANIMALS ALLOWED OR DISALLOWED FOR FOOD (vv. 1-8)

Never since the flood has man been commanded to be a vegetarian. After the flood Noah was told, “every moving thing that lives shall be food for you” (Gen. 9: 3). Nothing at that time was forbidden, except the eating of blood, a matter that has not changed through the ages. However, under law, and under law only, God put strict limits on what animals, birds or water creatures were permitted to Israel to eat. These laws were never put upon Gentiles, but only on Israel. The reason for some being forbidden was simply because of a spiritual significance, not that there was evil in the creature itself. This is clearly seen in Acts 10: 9-15 and Acts 10: 28. In a vision the Lord told Peter to eat all kinds of animals. Peter objected, but the Lord insisted. Then he realized that the unclean animals were symbolical of people, that is, Gentiles, as Peter says in Acts 10: 28, that God had shown him he should not call any man unclean. Before the cross, Israel was strictly separate from Gentiles because Gentiles were considered unclean to them, but the sacrifice of Christ cleanses all who trust Him as Savior, whether Jews or Gentiles, therefore God has removed the barrier between clean and unclean animals, so that “every creature of God is good, and nothing to be refused if it is received with thanksgiving” (1 Tim. 4: 4).

This chapter therefore deals typically with the question of our association with others in the world. The earlier chapters of Leviticus involve the beauty and holiness of our association with the living God.

Among the animals there were two marks that would make one suitable for eating, (1) if it has a divided hoof, and (2) if it chewed the cud (v. 3). The divided hoof enables the animal to walk through miry land without being bogged down in it. Thus our fellowship is not to be with those who are entangled in their walk by the affairs of this life, but with those who are dependent on divine grace to bear them through the world, for the number 2 (the divided hoof) speaks of dependence rather than self-sufficiency, as number 1 might infer.

Chewing the cud (rumination) is typical of the character of meditation, inferring taking time to digest the truth of the Word of God. As the hoofs indicate the walk through the world, so the chewing of the cud speaks of concern for God's honor.

Verses 4 to 8 insist that both of these things must be present or the animal was unclean. The camel chewed the cud but did not divide the hoof. So there are those who make a show of honoring God while their walk is fouled in the mire of the world. So-called “transcendental meditation” may give the appearance of being very spiritual, but it is total vanity, for there is no Christian walk to go with it. Again, falsely so-called “Christian Science” puts on an air of highest spirituality, but its victims live in a dream world, their feet unable to walk in the path of Christian faith. Many false religions are the same in essence, and the believer is to have no part with such things.

The swine however (v. 7) divides the hoof, but does not chew the cud. There are some people who seem to have ability to walk rightly, concentrating on moral uprightness and yet having no heart for learning the Word of God, no meditation therefore on the person of Christ who sits on the right hand of God. They may have feet that could take them through the mire of the world, but instead, though they may even be washed (not saved, but outwardly cleaned up), they prefer to return to wallowing in the mire (2 Peter 2: 22). Thus Mormonism makes a show of emphasizing morality, boasting in such things as not drinking tea or coffee, yet the Lord Jesus is not the Object of their thoughts and the mire of material gain has entangled them. The believer is warned not to have any fellowship with such.

WATER CREATURES ALLOWED OR DISALLOWED (vv. 9-12)

Verses 9 to 12 deal with creatures of the waters. Fish with fins and scales, whether from the rivers or the seas, were allowed in Israel's diet. They are in an element where progress is impeded, the water being much heavier than air. This would speak of the conflict of believers, having to expend energy in order to progress at all. For this conflict we need fins, the means of movement, which is virtually our offensive weapon, while the scales are for protection or defense. All true Christians are enlisted in God's army (2 Tim. 2: 3-4), therefore one who has no spiritual defense and no spiritual energy is not a fit companion for a believer. How can we have spiritual fellowship with one who has no spiritual qualities? These are in fact called an “abomination,” therefore to be repulsive to a believer.

BIRDS FORBIDDEN AS FOOD (vv. 13-19)

Birds are now considered, but only specific birds mentioned that were forbidden, with no rule given as to distinguishing clean from unclean. Yet all of these considered unclean are evidently those that feed on flesh or other animate life. These unclean birds of the air are typical of what is Satanic (Matt. 13: 4 and 19), for Satan is “the prince of the power of the air.” How many there are everywhere who follow Satan's example of consuming others rather than being of blessing to them. Such an unbeliever is referred to in 1 Corinthians 3: 17: “If any man destroy the temple of God, him shall God destroy.” In that chapter the believer is a builder, not a destroyer. Sometimes one can be so deceptive as to appear to be a believer in order to get in among God's people to destroy them. This is satanic deceit. We must therefore be on our guard not to have fellowship with what is unclean or questionable.

Clean birds were however not forbidden, for they speak of what is genuinely heavenly in character, such as is seen in Colossians 3: 2-3: “Set your mind on things above, not on things on the earth. For you have died and your life is hid with Christ in God.” Those who have this attitude are fit companions for believers. There are certain birds that in fact are typical of the Lord Jesus, being used in the offerings, as in Leviticus 1: 14-17, turtledoves or pigeons. Again, at the baptism of the Lord Jesus, we are told that “He saw the Spirit of God descending like a dove and alighting upon Him” (Matt. 3: 16). This is a precious contrast to Genesis 15: 11, where the vultures came down on the carcasses of Abram's sacrifice with the object of devouring it, just as Satan tries to destroy the value of the sacrifice of Christ. Abram, the man of faith, drove the vultures away.

INSECTS TO BE PERMITTED OR REFUSED (vv. 20-23)

Flying creeping things symbolize those who profess what is heavenly, but compromise this with earthly-mindedness: their lives are therefore contradictory. Philippians 3: 18-19 tells us of these, the many who “walk,” that is, make a profession of heavenly character, but they really set their minds on earthly things. The believer is not to have fellowship with these. Yet if the flying insect had jointed legs with which to jump on the earth, this was permitted as food. For, though it had contact with the earth, it was enabled to leap above the earth's level, typifying the faith that rises above circumstances. Thus, locusts, crickets and grasshoppers might be eaten.

CONTACT WITH THE UNCLEAN DEFILING (vv. 24-28)

All those things that were unclean to Israel were not only forbidden to be eaten, but any person who had contact with the dead carcass of any of them was thereby himself rendered unclean. He must wash his clothes and be unclean until the evening. Again, it must be insisted that there was no moral uncleanness in the dead body itself, but it symbolized the uncleanness that believers today may contact by associating with what is morally or spiritually unclean. It is with very real reason that Timothy was instructed, “Do not lay hands on anyone hastily, nor share in other people's sins: keep yourself pure” (1 Tim. 5: 22). In disobeying this we might be virtually handling a dead carcass. The person may be guilty of serious sins we do not suspect, and by associating with him we should identify ourselves with his sins. In other words, we must take time to know a person before identifying ourselves with him.

If we have had such contact with uncleanness, whether or not unwillingly, there is to be true self-judgment of the matter, a washing of our clothes (our habits), and then restoration.

CREEPING THINGS (vv. 29-47)

Only some creeping things that are forbidden are mentioned here, yet in verses 41-43 this is widened to include all creeping things of whatever kind. These are typical of people who are of a repulsive earthbound character, and no doubt each one of them is intended to picture some special unfavorable characteristic of such unbelievers, though we may be unable to interpret the details of these things.

None of these were to be eaten, and if any had died, a person who even touched the dead body would be unclean until evening (v. 31). Or if such a dead body fell on any article of wood or clothing or skin or sack, or whatever was used to work with, the article was to be put in water and be unclean until evening, when it would again be clean (v. 32)

However, if the body fell into an earthen vessel, the vessel was to be broken and anything inside the vessel was unclean. In such a vessel any food that had been made wet with water or any liquid in the vessel would be unclean (v. 34). Even an oven or a cooking stove (likely made of earth) would be unclean through a dead carcass or part of it falling on it, and it was to be broken.

On the other hand, a spring that produced plenty of water would not be defiled by the dead carcass (v. 36). Typically this tells us that the word and Spirit of God are superior to death and cannot be defiled by it. For water speaks of the word of God and its flowing speaks of the energy of the Spirit of God in giving power to the word.

While generally otherwise anything that touched part of a dead carcass would be unclean, yet seed that was to be sown was an exception, so long as the seed was not moistened with water (vv. 37-38). The spiritual significance of this is perhaps hard to discern

Though not dealing with the same subject, verses 39 and 40 are inserted here concerning clean animals. If one of these were to die (not therefore slaughtered for meat), then a person who touched its carcass would be unclean until evening, or if one ate of its carcass, he must wash his clothes and be unclean until evening. Even what is clean may fall into the corruption of death.

But in verses 41-43 it is insisted that all creeping things were forbidden to Israel. Even these are no longer forbidden now that grace has been declared in Christ Jesus our Lord (1 Tim. 4: 4), at least if they are received with thanksgiving. This reminds us that even the most loathsome of human beings may still be saved by faith in the Lord Jesus.

These instructions were given to Israel on the basis of the holiness of their God (vv. 44-45). God's name is to be sanctified from all that is inconsistent with His character. Because He is holy, Israel was commanded to be holy. For God had brought them out from the unclean bondage of Egypt that they should belong to Him. They (and we) should therefore love what is good and abhor that which is evil.

Verses 46-47 conclude the treatment of this subject by declaring this to be the law given to distinguish between the unclean and the clean.

LAWS CONNECTED WITH CHILDBIRTH

Every child born into the world adds to the sin that was first introduced by the woman. Yet God had told Adam and Eve to “be fruitful and multiply” (Gen. 1: 28), and this instruction was not changed when they sinned, though God told the woman, “I will greatly multiply your sorrow and your conception; in pain you shall bring forth children” (Gen. 3: 16). But each child born is a reminder that sin requires a sacrifice. So in Israel when a woman had borne a male child, she was to be unclean for seven days. On the eighth day the flesh of his foreskin was to be circumcised. The number eight signifies a new beginning, which takes place when the flesh is cut off, for “the flesh profits nothing” (John 6: 63).

Then she was to remain 33 days “in the blood of her purification” (v. 4). She was not to touch anything that was consecrated to the service of God, nor enter the sanctuary, until her purification was complete. But if she should bear a female child, the time was twice as long, two weeks being unclean and 66 days of waiting until purification was accomplished. This stems from the fact that “Adam was not deceived, but the woman being deceived fell into transgression” (1 Tim. 2: 14), and it is through the woman that the race of sinners is perpetuated.

In each case, however, when the time was completed, whether for a male or female, the mother was to bring to the priest a lamb of the first year as a burnt offering and a young pigeon or turtledove as a sin offering (v. 6). Notice here that there was no trespass offering, for it was not a matter of her having done anything wrong. But the sin offering deals with the sinful nature that is inherited by birth, so that this offering speaks of God having, by the cross of Christ, condemned sin in the flesh (Rom. 8:3). The burnt offering tells us that God's glory is really the first consideration in this matter. When God is glorified and sin condemned, then the unclean is rendered clean (v. 7).

However, a provision of grace was made for one who was poor (v. 8). If she could not bring a lamb, then another young pigeon or turtledove would substitute for the lamb. Joseph and Mary took advantage of this provision for poverty, when presenting the Lord Jesus to God in the temple (Luke 2: 22-24).

Leviticus 13

LAWS CONCERNING LEPROSY (vv. 1-44)

The seriousness of the plague of leprosy is emphasized by the fact that two long chapters are devoted to this subject. The physical illness, however, is significant of that which is far more serious spiritually. In Chapter 12 have seen the sinful nature of mankind dealt with; now this chapter considers that which speaks of the outbreak of the nature in sinful activity. For, though we are not responsible for having a sinful nature, yet we are responsible if we allow it to break out in sinful actions, and today those who form an assembly are responsible to discern and judge evil when it does break out among them.

When something of a questionable character appeared on a person's skin, then he was to be brought to a priest, who was to examine it, for he might not come voluntarily. All the congregation could not examine him, but a fit representative of the congregation was to do so. Thus, in the assembly, though all believers are priests, yet it would be only those in whom priestly character is developed who are able to rightly discern and judge as to the seriousness of any suspected evil. Those who investigate such things should be those who have godly discernment and experience, and who know how to “have compassion on those who are ignorant and going astray” (Heb. 5: 2)

If something appeared on the skin of an individual that turned into a sore similar to leprosy, then a priest was to examine him. If two symptoms were evident, the hair in the sore turned white and the sore deeper than the skin, then no question remained: it was leprosy, and the priest was to pronounce the patient unclean. The white hair would speak of the decay of spiritual strength and the sore deeper than the skin indicates that the sin is not merely a light case of indiscretion. To discern this requires true spiritual perception, and great care must be taken that any judgment should be under the guidance of God. But when the case is clear, then God's word is clear: the person must be pronounced unclean.

On the other hand, though a bright spot may be white, it if did not appear to be deeper than the skin and its hair had not turned white, the priest's judgment must be delayed. The person was to be isolated for seven days. This would not speak of one being put out of fellowship, but only of his being deprived of certain privileges of practical fellowship for the time being until the matter was cleared. If no change had taken place after seven days, then another seven days of probation were added. In that time, if the sore had faded and had not spread, the priest was to pronounce the person clean, and he needed only to wash his clothes.

In verse 6 it has been clear that if the sore suspected of being leprosy had not spread, but faded, the patient was pronounced clean. However, if it had spread, it was a different matter: the priest was then to pronounce the man as leprous (v. 8). So for us today, if evil is at work, it will spread: if not, it will fade. How do we discern this? The surest sign that evil is not active is seen in an attitude of self-judgment. In a case like this, an attitude of self-defense almost always indicates that the evil is spreading. It may take a little time to be able to discern whether there is genuine self-judgment, so that verse 7 indicates that there could seem to be self-judgment when it was not really there. If the same thing surfaced again, even after one was pronounced clean, the priest was again to examine the person and if finding it had spread, was to pronounce him unclean. If a believer falls into the same type of sin after being forgiven, this shows that the root of the matter has not been really judged.

Verses 9 to 11 speak of one who has a leprous sore, and the priest finds that the swelling is white, the hair is white and raw flesh appears in the sore. There is no question in this case: the person is pronounced unclean.

Yet if leprosy were to break out all over the skin, covering the patient from head to foot, and the examination of the priest confirmed this, then the person was pronounced clean (vv. 12-13). This may seem strange, but the spiritual significance is most important, for it speaks of one who has totally judged the sin of the flesh in himself: he is fully exposed before God.

But a caution is added: if raw flesh appeared on the person, he was unclean. The priest must again confirm this by examination and pronounce the person unclean, for raw flesh speaks of sin being active.

This might change again, however, the raw flesh disappearing and the sore becoming white, in which case the priest was to pronounce the patient clean (vv. 16-17). Thus, recovery and restoration are still possible, and priestly discernment should be able to recognize a favorable change in the attitude of one who has before been in a bad condition.

One might have a boil that is healed, yet afterward develop from it a swelling or bright spot. The symptoms of leprosy must again be subject to the priest's examination, and the same principles applied as to discerning whether or not it was leprosy. There are definitely things that differ, as the New Testament also teaches us. “A man overtaken in a fault” (Gal. 6: 1) is not the serious case of one who has formed a habit of being an adulterer, covetous, an idolater, a reviler, drunkard or extortioner (1 Cor. 5: 11). In the first case, one needs the restoring help of believers; in the second case it is required that he be put away from the fellowship of saints, though with the object of eventual recovery. Some cases are transparently clear, while others have such difficulty as to require special discernment. For this reason, time was given for the priest to be sure as to the case (v. 21). If after time was given the sore spread, the person was unclean; if there was no spreading the priest pronounced him clean (vv. 22-23).

Leprosy could possibly develop from a burn also (v. 24), in which case the same procedure was to be applied. The priest must examine the victim. If there was any doubt he was to be shut up for seven days, and when doubt was removed, then he was to be pronounced clean or unclean, as the case required (vv. 25-28).

From verse 29 to 37 the matter of suspected leprosy in he head or beard is considered. Similar examination was necessary, and if leprosy were confirmed, the patient was unclean: if not, he was pronounced clean. Leprosy in the head would speak of the intellect being wrongly affected by doctrine that is a perversion of the truth. If it were only a matter of one being mistaken, this could be corrected, but if one is committed to holding a seriously false doctrine and after being labored with to seek to correct him, he is determined not to change, then he is rendered unfit for the fellowship of believers.

Verse 38 and 39 deal with a case where there were no real symptoms of leprosy at all, yet it a question were raised, the priest must examine the person and pronounce him clean. Baldness, whether full or partial, was not to be considered suspect (vv. 40-41). Yet a bald head might develop a sore that must also be examined by the priest as in other cases, with the same care, requiring a decision one way or the other.

THE LEPER PUT OUTSIDE (vv. 45-46)

When any case proved to be leprosy, the priest having pronounced the person unclean, then that person was put outside the camp of Israel, with his clothes torn and his upper lip covered, then required to cry out, “Unclean, Unclean.” Evidently he was to do this if anyone approached him. This compares with a New Testament case of one so seriously involved in sin that he must be put out of the assembly (1 Cor. 5: 11-13).

LEPROSY IN A GARMENT (vv. 47-59)

It may seem strange that leprosy might break out in a garment, and there is evidently no actual case of this recorded in scripture, so that therefore the spiritual significance of it seems the important matter. The garment speaks, not of the person, but of habits. If something appeared suspect in the garment, the priest was to exercise the same care in examination as in the case of a person (vv. 50-51) and if the plague was confirmed as leprosy, the garment was to be burned. Thus we should have priestly discernment as to any habits we may adopt. They may seem at first rather innocent, yet alarming symptoms may appear. If the habit has sin plainly involved in it, we should judge it and totally refuse it.

In some cases there may be only an element in the habit that is questionable, so that, as a piece of a garment might be torn out (v. 56), so the questionable element in any habit should be expunged. But after this, the plague might again appear in the garment, and if so, the garment was to be burned. So, if in a certain habit sin breaks out the second time, the habit is to be fully judged and refused.

Leviticus 14

RESTORING OF A LEPER (vv. 1-20)

Even a case of leprosy may be healed, though this is not frequently seen in the Old Testament. Miriam's leprosy was healed very soon after her infliction (Num. 12: 9-16) because of the intercession of Moses. She was shut out of the camp only seven days. Naaman was healed of his leprosy, but he was a Gentile (2 Kings 5: 1, 14), and therefore the Jewish ritual would not apply to him. Many lepers were in Israel at the time, but none of them were healed (Luke 4: 27). The Lord Jesus healed lepers (Matt. 8: 2-3; Luke 17: 12-14), and told them to show themselves to the priests.

If a leper were healed he was to be brought to the priest (v. 2), and the priest was to examine him outside the camp. The healing being confirmed, then the priest was to command that two live and clean birds should be brought, and cedar wood, scarlet and hyssop. One bird was then to be killed in an earthen vessel over running water. Then the living bird, the cedar wood, scarlet and hyssop were to be dipped in the blood of the bird that was killed. “over running water” (v. 5). The blood then was to be sprinkled seven times upon the recovered leper, and the living bird was let loose.

Both birds speak of Christ, the first one picturing His sacrifice on Calvary. The earthen vessel reminds us that He came in a human body (a vessel) of lowly humiliation to be a willing sacrifice. Running water or “living water” symbolizes the living power of the Spirit of God energizing that wonderful sacrifice, so that life would triumph over death.

Therefore the living bird is a picture of Christ in resurrection. The cedar wood represents all that is exalted and dignified in manhood, while the hyssop is the opposite, speaking of the lowliest of mankind. Whether high or low, rich or poor, Christ's work has been necessary for all, and sufficient for all; and the scarlet (in between) is the warmth of the love of God that brings all together. This is manifested only in Christ raised from the dead. The blood sprinkled on all these tells us that in resurrection the cross can never be forgotten, and the great blessing that Christ has accomplished for Himself in unity with His blood-bought people is dependent on His blood shed at Calvary. Thus, as the living bird is set free, so all believers are blessed in the liberty that belongs to Christ in resurrection.

Yet, though those things in verses 1 to 7 are basic in the restoration of the leper, there is much more added in verses 8 to 20, dealing with practical details of restoration.

To begin with, there is cleansing by water, first, of the person's clothes, and after shaving off all his hair, then he himself washed (v. 8). The sacrifice of the bird had to do with what was done for him, but the washing of water is the application of the word of God to his personal condition. We also need both. Yet even then he must stay outside his tent for seven days, though allowed inside the camp. On the eighth day he was to repeat what he had done a week earlier, shaving off all his hair, including even his eyebrows, wash his clothes and his own body. Then we are told “he shall be clean” (v. 9).

In the first cleansing the person is restored to his place in the camp, while in the second he is fully restored to God and to his accustomed dwelling among the people of God, speaking of practical fellowship restored, through “the washing of water by the word.” All of this shows us that God does provide the means of restoration that is there for the appropriation of every returning wanderer. He takes advantage of it and is thus far restored (to the camp), yet God seeks a deeper work within the person, by which restoration becomes vital to him.

Though at the end of verse 9 the leper is now said to be clean, yet on this same eighth day he must bring two male lambs, one ewe lamb of the first year, all without blemish, three-tenths of an ephah of fine flour mixed with oil as a grain offering, and one log of oil. The priest was then to take one male lamb and offer it as a trespass offering before the Lord (v. 12). The waving speaks of Christ ascended back to glory, though in the type this was done before the sacrifice was killed.

These things also are evidently connected with the cleansing process, for verse 14 speaks of one “who is to be cleansed.” The priest was to take some of the blood of the lamb and put it on the tip of the person's right ear, on the thumb of his right hand and on the big toe of his right foot. This indicates that cleansing is to have a practical effect on how and what a person hears, on what he does with his hand and how he walks.

Then the priest was to pour some of the oil into the palm of his left hand and with his right finger sprinkle the oil seven times before the Lord — perhaps at the altar of burnt offering, or possibly at the door of the tabernacle. Then he was to put the oil on the tip of the right ear, the thumb of the right hand and the big toe of the right foot of the healed leper, just as he had done with the blood, and the rest of the oil on the head of the person (vv. 15-18). The oil is typical of the Holy Spirit, who is the power by which the ear takes in the truth, the power by which one's actions are made right and by which the walk is corrected. Put on the head indicates the intelligence being brought into subjection by the power of the Spirit.

The other lambs were then offered, one as a sin offering, the other a burnt offering, and with the burnt offering a meal offering (or grain offering). Thus the seriousness of leprosy is emphasized, for the trespass offering first stresses the need of meeting the details of sinful practice (which is typified in leprosy), while the sin offering deals with sin as the hateful principle of evil that has corrupted our very nature. The burnt offering is that which gives all glory to God in the sacrifice of the Lord Jesus, for God is the source of all blessing in restoration. The accompanying meal offering reminds us that the only One who could be a satisfactory offering for sin must be a true Man of sinless character, for the fine meal is typical of the purity of the details of the entire life of the Lord Jesus — so totally in contrast to leprosy. All of these things are therefore involved in our being cleansed from the foul disease of sin, for when God works He does a complete work.

A PROVISION FOR POVERTY (vv. 21-32)

We have before seen an exception made on account of poverty (Lev. 5: 7), and so it is in the case of the restoring of a leper. If one could not bring three lambs, he might bring only one male lamb as a trespass offering, one tenth of an ephah of fine flour mixed with oil as a meal offering, one log of oil, and two turtledoves or young pigeons to substitute for two of the lambs.

The ritual was the same as in the first case, but the birds took the place of lambs in the sin offering and the burnt offering. In this is seen typically a poverty of apprehension as to the sin offering and burnt offering. There are many who are too poor spiritually to realize properly how sin is dealt with and condemned in the sacrifice of Christ, and they have only a small understanding of that sacrifice being above all for the glory of God (the burnt offering). How good it is then to see God's gracious care for the weak.

LEPROSY IN A HOUSE (vv. 33-47)

As in the case of a garment, it seems strange that leprosy could literally be present in a house. No example of this is recorded in scripture either. Again therefore, the spiritual significance must be the matter of real importance. If the owner of the house found evidence of such a plague in his house, he must report it to the priest, who would examine it.

On the one hand there is an application to “the whole house of Israel” in this scripture. Its condition gave cause for alarm even before the days of David. The prophets have examined it, and with one consent have found it in such a state as Isaiah 1: 6 describes, “From the sole of the foot even to the head, there is no soundness in it, but wounds and bruises and putrefying sores.” There have been many efforts by God to restore the nation, even after its being taken into captivity, symbolizing its isolation. But finally, in rejecting Christ, Israel has exposed its hopeless leprous condition. Christ makes the pronouncement, “Your house is left to you desolate' (Matt. 23: 38), and the whole house has been taken away. It will therefore be a miracle of God that will restore the house of Israel, as will be true in the millennium, as Ezekiel 36: 36 declares, “I, the Lord, have rebuilt the ruined places, and planted what was desolate” (NKJV).

As was true of the house of Israel in its being under suspicion of leprosy, a similar application is true of the professing Church. God has dealt with her alarming symptoms in seeking to restore her, but her state has deteriorated, so that the exposure of leprosy is clearly seen in the address to Laodicea (Rev. 3: 14-22). She is to be spit out of the Lord's mouth (v. 16), involving His refusal of her. For Laodicea professes to be God's Church, but is composed only of unbelievers. It is plainly a leprous house, ready to be demolished.

Yet there is an application also to a local fellowship of professed believers. If sin breaks out among them that seems to be of a serious character, the matter should be immediately put into the hands of the Lord, the One having true priestly discernment. Of course, others also from another assembly, men of spiritual experience and priestly discernment, may unite with the Lord in forming a judgment as to whether this is a case that demands rigorous action, and as to how far the action should go.

Even if the plague appeared serious to the priest, he was to wait for a week before a second examination (vv. 37-38). If then the plague had spread, the priest was to command that the stones in which the plague was should be taken out and thrown into an unclean place (v. 44). This would speak of individuals who have been guilty of positive sinful practice being excommunicated from fellowship.

The house was also to be scraped, typical of the self-judgment of all in the house in divesting themselves of any association with the evil. New stones were added in place of the old and the house was freshly plastered (v. 42). But if the plague came back after this, it was evident that the leprosy was settled into the house itself, and the priest was to break down the house, having all of it taken to an unclean place outside the city (vv. 44-45). So any assembly in which serious evil persists after proper labor with it, is totally unfit for anyone's fellowship. Other assemblies must cease all identification with it. Also, anyone who had even come into the house would be unclean till the evening, but if he had laid down in the house or if one had eaten in the house, he must wash his clothes. Thus today also, if only we are present in a location where spiritual evil is practiced, we shall be defiled by it, and more so if we linger in the place. This is a serious consideration for every Christian.

CLEANSING OF A HOUSE (vv. 48-52)

If after the house was freshly plastered there was no recurrence of any plague, the priest was to pronounce the house clean. However, he was to follow the same procedure as in the case of the cleansing of a leper (Lev. 14: 1-7), taking two birds with cedar wood, scarlet and hyssop, killing one bird in an earthen vessel over running water, then taking the live bird, the cedar wood, hyssop and scarlet, dipping them in the blood of the dead bird and in running water, and with this sprinkle the house seven times (v. 51). When this means of cleansing was complete, the priest was to let loose the live bird into the open field (v. 52). We have seen that the sacrificed bird is typical of Christ sacrificed for us, and the live bird, Christ raised from the dead. Again therefore, as with a person, so with an assembly, restoration is based on the value of the death and resurrection of the Lord Jesus.

Verses 54-57 sum up the whole matter of the law concerning leprosy, whether in a person, in a garment or in a house.

Leviticus 15

UNAVOIDABLE DISCHARGES (vv. 1-33)

Because leprosy speaks of the outbreak of positive sin, it required rigorous treatment. Nothing like this is intimated in chapter 15, but rather the frailty of the human body in suffering the effects of the contamination of sin through Adam, our first father. We are not in any way responsible for the sinful nature we have inherited by birth, though we are responsible for allowing that nature to manifest itself in sinful actions. The discharges spoken of here were not avoidable, but are intended as a reminder that we have inherited a sinful nature from Adam. Therefore the cleansing process was not as involved as in the case of leprosy.

We do not know how fully the people obeyed the orders given here, for in many cases the infirmity would be known only by the individual. Yet the instructions given as to restoration are of value to us today. Our very infirmities remind us that from our birth we have possessed a sinful nature, so that the birds being offered for cleansing insist upon the value of the sacrifice of Christ as the one means of meeting our sinful condition. Our infirmities need the compassionate grace of the Lord Jesus in order that we may be lifted above them. High priests taken from among men were “compassed with infirmity” (Heb. 5: 1-2 — KJV), but this was not true of the Lord Jesus, who is our great High Priest. Sin had no place whatever in His nature. Not only is it true that “He did no sin,” but in Him there is no sin” (1 John 3: 5).

Leviticus 16

THE GREAT DAY OF ATONEMENT (vv. 1-34)

This is a chapter of central importance in the book of Leviticus. It forms a basis for, and is explained in, the epistle to the Hebrews. Aaron's two sons had died for offering “strange fire to the Lord” (Lev. 10: 1-2). We are reminded of this in verse 1 of chapter 16 in order to be impressed with the seriousness of any approach into the holy presence of God. The priests, and even the high priest were forbidden to come at all times into the holiest of all, inside the veil. This is a contrast to the Lord Jesus in the actual fact of His personal glory, for He was always, by virtue of His person, in the intimacy of the presence of God.

Yet, Aaron is typical of Christ as High Priest, the representative of His people, and what He does for their sakes is to be distinguished from what He is entitled to personally.

Verse 2 tells us that God Himself would be present in the cloud on the mercy seat, therefore it was only one day of the year that Aaron alone could enter the most holy place. Verse 29 indicates this to be on the tenth day of the seventh month. The Lord fully described the ritual which Aaron was to strictly observe.

He was to bring a young bull as a sin offering and a ram for a burnt offering. Having washed his flesh in water, he was to put on, not his garments of glory and beauty, but those of linen (v. 4). These speak of the moral purity of the Lord Jesus in His perfect Manhood.

Also, from the congregation he was to take two kids of the goats for a sin offering and one ram as a burnt offering (v. 5).

Then Aaron was first to present his own bull of the sin offering before the Lord, not yet to kill it (v. 6 — JND trans.), though it was that which was to make atonement for him and his house. Similarly, he was to present the two goats before the Lord at the tabernacle door (v. 7).

Following this he was to cast lots for the two goats, one lot for the Lord and the other for the scapegoat. For only one was to be sacrificed to the Lord as a sin offering. Then it was offered, but the other one was again presented before the Lord alive. Though it is said the first goat was offered, yet not until verse 15 are we told the goat was slaughtered.

It therefore appears that the bull for Aaron and his house was first slaughtered (v. 11). Then Aaron was to bring from the altar a censer full of coals and his hands full of finely ground sweet incense, put on the fire to form a cloud of incense that would cover the mercy seat when Aaron entered the holiest of all. If he failed to do this when entering the most holy place, he would die. But also, he must bring with him some of the blood of the bull and sprinkle it with his finger on the east side and in front of the mercy seat seven times (v. 14).

The spiritual significance of this is indicated in Hebrews 9: 11-12: “But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of bulls and calves, but with (or “by”) His own blood He entered the Most Holy place once for all, having obtained eternal redemption.” Some have imagined that the Lord Jesus literally took His shed blood into heaven when He ascended there, but this is confusing the type with the antitype. Because of the value of the shedding of His blood, He entered heaven on behalf of His redeemed people, having obtained eternal redemption. The throne of God has been perfectly vindicated by virtue of the blood of Christ having been shed at Calvary. His resurrection and ascension to heaven have confirmed the fact that redemption is fully accomplished.

Now he must kill the goat that is specifically said to be “for the people” (v. 15), bring its blood inside the veil and sprinkle it on the mercy seat and before it. The bull had been for Aaron and his house (v. 6). This implies the Lord Jesus and the priestly family, which today is the Church of God, for all believers now are priests (1 Peter 2: 5). The two goats picture the one sacrifice of Christ on behalf of Israel, the first one being that which actually makes atonement by being offered up. But because Israel has not recognized the sacrifice of Christ, though it has really been for them, the results of that sacrifice will not be applied to Israel until they finally turn to the Lord.

Therefore the high priest was to lay both his hands on the head of the live goat, confessing over it all the iniquities of the children of Israel, putting them on the head of the goat and sending it away by a suitable man into the wilderness (v. 2). Thus the atonement, though definitely made for Israel, does not at the time have application to Israel: their sins are still not gone, though confessed by the high priest (Christ), and the value of the atonement is for Israel delayed, while the nation is dispersed among the nations, “in the wilderness.” How striking a witness this is to the fact that God knew perfectly well that Israel would reject their Messiah and remain a long time in sad unbelief!

After sending the scapegoat away into the wilderness, Aaron was to come into the outer sanctuary of the tabernacle, take off his linen garments and leave them there, to wash his body and put on his normal garments of glory and beauty, then to come out and offer the burnt offering for himself and that also for the people (v. 24). His coming out in those garments signified that the work of atonement was done to the satisfaction of God. The burnt offerings signified that God was glorified in the perfection of the sacrifice. It is noted here also that the fat of the sin offering was to be burned on the altar. This was commanded in Leviticus 4: 8-10, though otherwise the bodies of those animals whose blood was taken into the sanctuary were burned outside the camp (Lev. 4: 11-12), which also verse 27 of this chapter confirms. This speaks of Christ as the sin offering bearing the unmitigated judgment of God.

The one who burned the animals was to wash his clothes and bathe his body in water (v. 26), showing that only the contact with that which was put under the judgment of God had a defiling influence, though when the burning took place, no more defilement would be spread.

On the tenth day of the seventh month Israel was to recognize as a permanent statute of God that they should afflict their souls and do no work (v. 29). This speaks of humbling themselves in serious self-judgment. When we reach Leviticus 23 we shall see how this is emphasized when “the set times of Jehovah” are discussed (vv. 26-32). Those set times speak of God's dealings from the time of the sacrifice of Christ at Calvary until the morning of millennial blessing for Israel.

The great day of atonement pictures the national repentance of Israel when the Lord Jesus, their Messiah, appears to them when they are in the throes of the great tribulation. “They will look on Me whom they pierced. Yes, they will mourn for Him, as one mourns for his only son, and grieve for Him as one grieves for his firstborn” (Zech. 12: 10). Revelation 1: 7 adds to this, “Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth (the land) will mourn because of Him.”

Verse 32-34 lay special emphasis on the work of “the priest who is anointed and consecrated to minister as priest in his father's place.” Typically this priest is Christ, who has been not only the great sacrifice Israel needed, but the one Mediator between God and men, the One who intercedes and who has offered Himself for us. It is He through whom Israel is blessed, and also through whom the whole temple service is sanctified. He makes atonement for the priests (the priestly family, the Church) and for the people (that is, Israel). This statute was to allow no lapsing, no intermission, but was to be faithfully kept every year (v. 34).

Leviticus 17

GOD'S RIGHTS WHEN AN ANIMAL WAS KILLED (vv. 1-16)

This chapter is an appendix to chapter 16, though it does not deal with the sin offering. Rather, the Lord now strongly insists that any Israelite who would slaughter an ox or a lamb or a goat must bring it to the door of the tent of meeting to present it as an offering to the Lord. Verse 5 adds that these were to be offered as peace offerings to the Lord.

The offerer received most of the peace offering as food, but first the fat, the two kidneys and the lobe of the liver were to be burned on the altar to the Lord (Lev. 7: 3-5), while the breast was given to Aaron and his sons and the right thigh to the priest who offered the animal (Lev. 7: 31-33). Thus, God was to be first recognized in the killing of the animal, then typically Christ and the priestly family were to have their part, then the offerer was given all that remained.

The spiritual significance of this for us we must not ignore. For if anyone in Israel did not give God this first place of recognition, he was to be sentenced to death. The matter is no less serious for us, though God is not today requiring the sentence of death for an offender. Instead He has given us the instruction of 1 Timothy 4: 4-5, “For every creature of God is good, and nothing to be refused if it is received with thanksgiving: for it is sanctified by the word of God and prayer.” Even animals unclean for Israel by the law's standards are for us perfectly fit for eating, for they are sanctified by the word of God and by the prayer of thanksgiving on the part of the eater. If one does not thank God for his food, he has no proper right to eat at all. For every creature is the property of God, and in receiving it we ought to recognize His rights first of all.

The ungodly sacrificed to demons in their recognizing idols, and evidently Israel had blindly followed this evil example, but verse 7 tells them to desist from this adulterous association. In fact, not only the people of Israel, but also any Gentiles who dwelt among them, were required to bring their sacrifices to the door of the tabernacle to be offered to the Lord, or suffer the penalty of death (vv. 8-9).

Again the Lord insists that anyone of Israel or of strangers who dwelt among them who ate blood must be cut off, that is, put to death (v. 10). “For the life of the flesh is in the blood,” and “it is the blood that makes atonement for the soul” (v. 11). The blood shed is the sign of death. Since God is the Lifegiver, we must recognize His rights by refraining from eating blood. This was true before the law was given (Gen. 9: 4), and it remains true today when believers are not under law but under grace (Acts 15: 28-29).

If an animal died or was killed by other animals, it would not be properly bled, and if one should eat the dead animal he must both wash his clothes and bathe in water to be cleansed from defilement. If he did not, he would bear his guilt, which would mean death (vv. 15-16). All of this chapter therefore insists that God has rights that man must not ignore.

Leviticus 18

FORBIDDING SEXUAL SINS (vv. 1-30)

Chapter 17 has dealt with sin directly against God; now chapter 18 speaks of sin in relationship with other creatures, primarily humans, but also animals (v. 23). Moses was commanded to speak to the children of Israel, giving them God's message, “I am the Lord your God” (v. 2). This positive message itself should lift people's hearts far above the level of all the evil that surrounds them. Yet most of what follows is negative, telling Israel what they were not to do.

First, the evil practices they had seen in Egypt they were told not to do. Secondly, when they entered the land of Canaan they were not to do as the Canaanites did (vv. 2-3). The world was living in moral corruption, as it still is today, and the believer is not to conform to this kind of thing. They had come out of Egypt, as believers today have left the world that ignores the living God. Let them then take no part of the world with them. They were going to Canaan, but the Canaanites were living in corruption fully as bad as Egypt, for Canaan is typical of Christendom, where the profession of Christianity is accompanied by many glaring abuses of Christianity. These are circumstances distressing to one who has been called by God to a path of obedience to Him, but we should regard circumstances as a proving ground. Israel was tested in Canaan, and we cannot escape testing, but we have the Word of God to guard us and to strengthen us (vv. 4-5).

Any sexual relation with a blood relative is firmly forbidden (vv. 6-18). Even secular governments recognize the morality of this, so that incest is illegal. Abraham, married his half-sister (Gen. 20: 11-12), but this was early in human history, when there was not the same danger of children being badly affected. “The laws of heredity show that in a fallen race, the inheritance of disease to which all are liable is intensified when similar tendencies are found in both parents” (Numerical Bible — Genesis — page 349). Time only increases the weakness that such disease brings in any genetic line, and of course this would be doubly increased by the marriage of two from the same line.

This evil defiled the assembly at Corinth when a man took his father's wife, that is, his stepmother (1 Cor. 5: 1). The assembly was told that such sin was not even named among the nations, and the man was put out from the assembly (v. 12). Only when the sin was judged and discontinued was the man restored (2 Cor. 2: 6-8).

These laws deal with matters that are morally wrong and are still wrong today. Though the believer is not in any sense “under law,” but “under grace,” this does nor mean that he is free to break over bounds of morality. Rather, it means that grace gives him both the desire and the ability to carry out the righteousness required by the law, without considering himself under the law's authority (Rom. 8: 3-4).

Adultery is just as evil as is incest (v. 20), and similarly forbidden. Verse 21 adds that Israelites were forbidden to offer their children to Molech. Though people spoke of this as a sacrifice, the practice did not spring from unselfish love for Molech, but from the selfish evil of wanting to get rid of a child. How evil it is today that many want to get rid of a child before it is born! Molech was an image with its arms outstretched, and people would place their children in its arms, while a fire was lit beneath. Then with drums and noisy music the cries of the child were drowned out as it was burned to death. Thus this religious wickedness sanctified the torture and murder of an unwanted child!

Closely related to this is the strong prohibition of the abominable practice of homosexuality (v. 22). God has provided the honorable institution of the marriage of a man and woman, yet people dare to abuse the very best that God has given, because of utter selfishness. We know too that such things bring painful repercussions (Rom. 1: 26-27. God is not mocked. People may feel they get away with evildoing, but whatever one sows he will also reap (Gal. 6: 7).

It was even necessary that Israelites should be warned against the repulsive wickedness of having sexual relations with an animal (v. 23). But this, along with the other evils before mentioned, was practiced among the nations that God was to dispossess from Canaan (v. 24). In fact, it was because of the gross defilement of the land by these things that God was punishing the inhabitants by death or expulsion. If anyone in Israel were to be found guilty of such things, this would incur the death penalty also.

Just as this chapter begins, so it ends by the positive declaration, “I am the Lord your God” (v. 30). If Israel would only rightly recognize this wonderful, positive blessing, this would preserve them from all the negative evils of this chapter.

Leviticus 19

MANY LAWS GROUPED TOGETHER (vv. 1-37)

We have seen at the beginning and end of chapter 18 God's announcement, “I am the Lord your God.” In chapter 19 the expression “I am the Lord” occurs 15 times. But here it is difficult to find any division of topics, for laws of every kind are found following one another. It has been suggested that in this case the reason is to stress that the law is one: there is a unity about it that is not to be ignored by those under law. James 2: 10 strongly enforces this: “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.”

The chapter begins with God's assertion, “You shall be holy, for I the Lord your God am holy” (v. 2). Holiness involves, not only acting rightly, but loving what is good and hating what is evil. Thus, Israel was to be totally and feelingly on God's side. True regard for mother and father is linked with the keeping of the sabbath days, which was to express regard for God (v. 3).

Idolatry is therefore firmly forbidden (v. 4). This had been stated in the ten commandments, but is often repeated because God knew Israel's tendency to disobedience. If a peace offering was offered, it was to be eaten the first two days, but after this any part left over was to be burned, not eaten (vv. 6-7). One who ignored this was to be put to death (v. 8).

Self discipline was also to be exercised in harvesting. They must not reap the corners of their fields, nor go back to glean what had been left in the first harvest. This was to be left for the poor or for strangers who had little means of support (vv. 9-10). Such a law tested whether they loved their neighbor and whether their faith was really in God.

Stealing, cheating, lying, swearing falsely in God's name are common evils, but forbidden by law (vv. 11-12), and no less evil under grace, for again there is no faith nor love in any of these. The same is true in whatever kind of oppressive treatment one may practice on his neighbor, including deferring to pay the wages of an employee (v. 13). Consideration of the deaf and the blind is also required by law (v. 14), as is fairness and impartiality in judgment, favoring neither rich or poor (v. 15).

Talebearing or slandering is then mentioned followed by hidden hatred. Law does not only forbid bad actions, but also bad thoughts of the heart (vv. 16-17). If one's brother had done evil, this was no reason to hate him: rather, even the law required that he should rebuke the offender, not in a harsh spirit, not condemning him nor bearing any grudge against him, but instead, “you shall love your neighbor as yourself” (v. 18).

Mixtures were also forbidden. Jews were not to allow their livestock to breed with other species. Mixed seed was not to be sown. Linen and wool were not to be mixed in any garment. This has typical significance such as is seen in 2 Corinthians 6: 14-18, “Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols?”

While adultery was punishable by death, yet a difference was made in the case of verse 20, and this fornication could be atoned for by a trespass offering (vv. 21-22).

When Israel came into the land of Canaan and planted trees, they were not to eat any of their fruit for the first three years. In the fourth year they were still not to eat the fruit, but sanctify it to the Lord, then in the fifth year they could eat it. These are not laws for Gentiles, nor for the present dispensation of grace, but they teach us that in everything, even in our eating, God should have the first place.

In verse 26 the prohibition against eating anything with blood is linked with that against divination or soothsaying, for the first speaks of God's rights, the second that we are not to allow Satan any rights over us.

Verses 27-28 tell us that our bodies are not our own to do with them as we please, whether in shaving for show or making cuts in the flesh or being tattooed (Compare 1 Cor. 6: 19-20). All of these are only to satisfy a person's pride.

Parents are warned against the horrible evil of prostituting their daughters (v. 29). This would not only be gross cruelty to the daughters, but would lead to wickedness filling the land. Again also the Lord insists on their keeping His sabbaths and reverencing His sanctuary, for the parent-daughter relationship will be rightly sustained only where there is a proper relationship with the Lord. This sacred relationship also calls for the total refusal of any relationship with mediums and familiar spirits (v. 31), who represent Satan, the arch-enemy of God.

The aged among the people were to be held in honor and respect. In eastern countries today people are more careful about this than in the west. Also, when a stranger came to reside in Israel he was to be treated with respect and courtesy, in fact, Israel was told to “love him as yourself” (v. 34). If this was true in Israel under law, how much more emphatic it should be for Christians who are “under grace.”

It is insisted that no injustice of any kind should be found amongst Israelites, whether in measurements, weights or volume. Their scales were to be honest, their weights and all measurements. These things are always right, whether in Israel or among Gentiles, as everyone's conscience bears witness. The Christian is glad to conform to such instruction, not because it is law, but because he knows and loves the Lord. Thus it is added here, “I am the Lord your God, who brought you out of the land of Egypt.” We have been brought by grace out of worse bondage than that of Egypt, and have greater reason to respond in love and obedience to the Lord.

Leviticus 20

PENALTIES FOR SIN GODWARD (vv. 1-8)

Chapter 19 has given many laws forbidding sin; now chapter 20 shows that law, when it is broken, demands certain penalties. These penalties were to be executed as soon as the offender's guilt was established. There were no long drawn out court cases and no appeals after one was proven guilty. Even in the days of Solomon Israel had failed to carry out these penalties promptly, so that Ecclesiastes 8: 11 tells us, “Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” In western culture today, such long delays have caused people to make a mock of the judicial system. We are told that in Singapore crime is kept to a minimum, because penalties are promptly imposed and promptly executed.

Verses 1-8 speak of sin against God. Offering of children to Molech was punishable by death. In fact, the people were responsible to stone the offender to death (v. 1). If the people were lax in this, then God would carry out His judgment on the person and his family and on all who identified themselves with the person in the evil he had done (v. 5).

Similarly in the case of any person who contacted spirit mediums or those who possessed a familiar spirit. This was satanic opposition to God, who would punish the offender with death (v. 6). Later in Israel's history King Saul banished mediums and spiritists from the land of Israel (1 Sam. 27: 3), yet he himself went to inquire of a medium (1 Sam. 27: 7-25), with no pleasant results. He died the next day.

Therefore, for Israel the only safe course was the positive action of consecrating themselves to the Lord in holy separation from evil, keeping and performing His statutes (vv. 7-8).

PENALTIES FOR SIN AGAINST OTHERS (vv. 9-21)

Verse 9 deals with sin against parents, who should be recognized with at least serious respect, apart from the question of their reliability. Even if they were unfair, this gave no right to the children to curse them. The ten commandments had said to honor father and mother. Therefore, cursing (speaking evil of) parents was to be punished with death.

Adultery too (a guilty infraction of the marriage bond) called for the death penalty for both the man and the woman involved in this. God does not require Gentile governments to enforce Israel's laws, but these evils are no less wicked wherever they are found. Meanwhile, God is delaying punishment, and today is commanding all people everywhere to repent (Acts 17: 30). If so, they will be saved from the punishment they deserve: if not, their punishment will be not only death, but eternal torment in the lake of fire.

The penalty for incest was death for both parties (vv. 11-12). Those guilty of homosexual relations incurred the same penalty (v. 13). If a man married both a woman and her mother, all three of them were to be burned to death.

A human and an animal having sexual relations were both to be killed (vv. 15-16). Incest with a half sister was just the same as with a full sister: it demanded death. The same was true as regards aunts, whether on the father's or the mothers's side (vv. 19-20). It is evident that such evil between an uncle and niece would be the same.

Verse 21 evidently refers to one taking his brother's wife while his brother was still living, for if one had died, then his brother was told to take his widow and raise up seed that would be counted as that of his deceased brother (Deut. 25: 5).

DISCERNING AND OBEYING THE TRUTH (vv. 22-27)

This last section of the chapter presses home upon the consciences of the people the vital importance of keeping all God's statutes and judgments. These were laws that Israel had three times promised to keep (Ex. 19: 8; Ex. 24: 3; Ex. 24: 7). If they did not keep these, then the land would “vomit you out.” For God had separated the land as His own “holy land.” That land would expel the nations that were occupying it, because of the worship of idols and evil spirits. It could also do the same to Israel if thy descended to a similar level. In fact, history has proven this true in the scattering of Israel from their land for centuries following their rejection of Christ, their promised Messiah.

They could not say they were not warned. Many scriptures beside this admonished and warned them. They had been separated by God from all other peoples (v. 24). Therefore they were to clearly discern between clean and unclean (v. 25). These verses plainly infer that unclean animals and birds were symbols of unclean people, from whom God had separated Israel.

Thus they were to be holy, separate from evil, because God is holy, and He had set them apart from the Gentiles, to be His (v. 26). The chapter ends with the death sentence by stoning pronounced on any medium or spiritist (v. 27). For the object of such people was to get rid of God's authority by means of satanic activity.

Leviticus 21

SPECIAL RESPONSIBILITIES OF PRIESTS (vv. 1-15)

Since the priests were given the sacred privilege of drawing near to God on behalf of the people, they were therefore more responsible as regards their conduct. In our present dispensation of the grace of God all believers are priests, not by official appointment, as with Aaron and his sons, but in true moral character. The outward defilement that Israel's priests were to avoid is typical of the more serious moral defilement that Christians should be careful to avoid.

The priest was to have no contact with a dead body except for cases of near relatives, mother, father, son, daughter, brother or unmarried sister (vv. 2-3). In those cases he would likely have some responsibility for their burial. The dead body speaks of that which was once alive, but has turned into the corruption of death, as for instance in Revelation 3: 1, “You have a name that you are alive, but you are dead.” This was Sardis, once a thriving testimony to the grace of God, but now dead as regards any relationship to God. If believers have a priestly character they will keep clear of any association of a body of this kind.

Making their heads bald (v. 5), as some religious fanatics do, shaving the edges of their beards, making cuttings in their bodies, were things not to be practiced by priests. All of this was for show, in desire to improve the flesh. By making a show of ourselves in any way, we may too easily give the impression that the flesh in us is better than in other people. This is false.

The positive fact of their being holy to their God is again insisted on in verse 6, responsible not to profane His name, that is, to bring this name down to the level of fallen humanity. For they offered the offerings of the Lord and the bread of their God, by which He was given the highest place of dignity.

The priests' wives were to be carefully selected. One who had been a harlot or promiscuous, or who was divorced from a husband, was not to be taken as a wife by a priest (v. 7). While these things are not laws to govern believers today, yet they are typical of the moral defilement that believers are to avoid. We are told one may be at liberty to marry, but “only in the Lord” (1 Cor. 7: 39). A believer should have spiritual discernment as to whether a woman is the proper partner for him. The grace of God can so work with any of the above women as to greatly change their character, so that now, in this day of grace, one who is truly converted by God may be transformed into a faithful, devoted wife. The spiritual discernment of the believer as regards choosing a partner, therefore, is vitally important, whether in fact man or woman. The holiness of God is involved in this matter too (v. 8), and it is well to guard against any suggestion of compromising that holiness.

If a daughter of a priest acted as a harlot, she was to be burned to death, for she had profaned her father, showing contempt for his relationship to God. Today, grace does not carry out such a sentence, but may instead act in true restoration of such an offender.

The high priest was not allowed to uncover his head nor to tear his garments. This was because he is a picture of Christ who was always subject to the authority of God, as the covering symbolizes, and whose habits, symbolized by the garments, were absolute perfection. Tearing speaks of judging evil, but there was no evil in His habits to be judged. When the Lord Jesus stood before the Sanhedrim, the high priest disobeyed this law by tearing his clothes (Matt. 26: 65). Thus he expressed his contemptuous attitude toward the word of God and toward the Son of God. In the Church of God a man is told not to cover his head when praying or prophesying, though the woman is told to cover hers (1 Cor. 3: 7). This is a marked contrast to Israel's law.

The high priest was not to have contact with any dead body, even that of his father or mother (v. 11). This again is because he symbolized the Lord Jesus, who is emphatically “holy, harmless, undefiled, separate from sinners” (Heb. 7: 26). For the other priests the law was not so rigid (vv. 1-3)

The high priest was told not to go out of the sanctuary, that is, the area of the sanctuary (v. 12). This must at least be true so long as he was acting in the capacity of high priest. So today, the Lord Jesus has entered the holy place (heaven itself) once, and maintains His service for His saints in that place (Heb. 9: 11-12).

The high priest was allowed to marry only a virgin of his own people (vv. 13-14). So the Bride of Christ, the Church, is considered “not having spot or wrinkle or any such thing” (Eph. 5: 27), and is only from the family of faith. The high priest was also responsible to preserve his own family from unholy degradation (v. 15).

CONDITIONS OF SERVICE FOR PRIESTS (vv. 16-24)

The Lord now instructs Moses to tell Aaron that no priest of Aaron's line could serve in presenting offerings to God if he had any physical defect. No offering was to have any such defect, and the priest was to be consistent with the offering. Physical defects are no hindrance to true worship for believers today, but physical defects are typical of spiritual or moral defects, of which there were none in the Lord Jesus.

So long as there is something wrong with one's sight, walk, attitude (as with a marred face), actions (hands) or anything else of a moral or spiritual character, it is not right for one to take a public place in approaching God, though that one may be a believer. “He may eat the bread of his God” (v. 22), but is disqualified from public service. One may be recovered from such spiritual or moral disfigurements, for grace can certainly change things. But even when there are some things defective, what grace it is that one is allowed to eat the food of his God. Mephibosheth is an example of one who ate at the king's table continually, though he was lame on both his feet (2 Sam. 9: 13).

Leviticus 22

NO PROFANING OF SEPARATED THINGS (vv. 1-16)

Aaron and his sons were always in close proximity to those things that had been separated for sacred purposes. They were therefore to be careful as to their contact with these things, lest they should profane the name of the Lord. If one had contacted any uncleanness, he must be cleansed from this before touching the holy things. A number of things are listed as to what would make one unclean.

This was only ceremonial uncleanness, but is, as we have seen before, symbolical of moral or spiritual uncleanness. Cleansing would not be complete until evening. In cases of leprosy, the time was longer, with offerings being made (Lev. 14). But in all cases one was to bathe and wash his clothes, as we find elsewhere (Lev. 15), and in some cases the time for cleansing was longer than in others.

Often now a person may intuitively realize that his moral or spiritual condition is such that he ought to avoid any handling of spiritual things. If we are in an unclean moral state, how much better is this avoidance than any hypocritical pretense of religious observance! At least the person will realize the need of being cleansed.

If an animal died or was killed by beasts, it was not to be eaten (v. 8). In this case it had not been offered before the Lord. Also, only the priests and their families were to eat of the holy things. No hired servant was allowed to eat (v. 10). Yet if the priest bought a person, that person was privileged to eat the priest's fare. A hired servant is one who serves for wages, while the one bought is fully the possession of his master, as true believers today belong fully to the Lord. They do not serve for gain, but because they are His.

If a priest's daughter was married to one who was not of the priestly family, she could no longer eat of the holy things (v. 12), yet if she was widowed or divorced, having no children, and returned to live with her father, she would be allowed to eat her father's food (v. 13).

If one should eat holy food, being unaware that it was holy, then afterward he must restore the same amount as an offering for the priest and add the fifth part to it (v. 14).

All of these things should press upon us the importance of Hebrews 10: 22: “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.” To give God His place of supreme honor, a place of pure holiness and sanctification, is a matter we must not dare to overlook. “Sanctify the Lord God in your hearts” (1 Peter 4: 15).

UNBLEMISHED SACRIFICES (vv. 17-25)

The Lord now instructs Moses to address Aaron and his sons and all the children of Israel, to insist that even free will burnt offerings must be free from blemishes. For some might think that, though the compulsory offerings for sin and trespass must be without defect, yet this might not be required if the offering was giving voluntarily. But the burnt offering was offered primarily for God's glory, and no defect was to be allowed (vv. 18-20).

The peace offering might be offered to fulfill a vow, or as a free will offering. No defect was to be allowed in such cases either, except that a bull or a lamb that had a limb too long or too short could be allowed for a free will offering, but not for a vow (vv. 21-23). But no animal that had been bruised or crushed or torn or cut was acceptable for any sacrifice. The same law must be applied to a foreigner who desired to offer anything to God (v. 25).

FURTHER CONDITIONS OF ACCEPTABLE OFFERINGS (vv. 26-32)

The Lord adds conditions that are interesting as regards the acceptability of any offering. When a bull, sheep or a goat was born it must be allowed seven days with its mother before being used as an offering. Also, the mother was not to be killed on the same day as her offspring (vv. 26-28). No doubt it will take spiritual discernment to understand the spiritual significance of these things.

The peace offering of a thanksgiving is singled out also (vv. 29-30), to insist that it was to be offered entirely voluntarily and eaten the same day it was offered, with nothing allowed to remain over night. This is repeated from Leviticus 7: 15. Just as God's mercies are “new every morning” (Lam. 3: 22-23), so our occasions of thanksgiving should be always new and fresh.

Therefore, even what seemed to be the least of God's commandments were to be carefully observed, that God's name should not be profaned, but hallowed by His people, for He had brought them out of Egypt (vv. 31-33).

Leviticus 23

THE SET TIMES OF THE LORD (vv. 1-43)

The times of special observance in Israel are called “feasts” in most translations, yet all were not feasts for Israel, as per the day of atonement (vv. 26-32), which was a day of brokenness and humiliation rather than of feasting. Yet all may be called feasts of the Lord when we think of what pleasure the Lord would have in their proper observance. Sadly, these degenerated into mere “feasts of the Jews” in which there was no real honor given to God (John 2: 3; John 5: 1; John 6: 4; John 7: 2; John 11: 55).

However, from their very inception, God calls these “holy convocations” — “My feasts” (v. 2). Ought we not therefore to seek to learn in all this chapter how we should please the Lord rather than ourselves? Six of these set times were kept once in the year, but before they are mentioned, there is prior emphasis on

1. THE SABBATH (v. 3)

This was to be observed every week on the seventh day, so that it overspread the whole year. It was to be a day of rest, with no work to be done. It teaches us that we are to rest on the value of God's work already accomplished, not daring to add any work of our own to this. Such a reminder was necessary for Israel, and is necessary for us.

2. THE PASSOVER AND UNLEAVENED BREAD (vv. 4-8).

The Passover was vitally significant of Israel's initial relationship with the Lord. They could have no true relationship with Him apart from the blood of the lamb shed and sprinkled on their doorposts. This feast was to be observed on the fourteenth day of the first month. Its typical meaning clearly extends to believers of the present dispensation of grace, for 1 Corinthians 5: 7 tells us, “Christ, our Passover, was sacrificed for us.” Just as it took place in the beginning of Israel's year, so the sacrifice of Christ is the beginning of all true blessing for mankind.

Linked closely with the Passover was the feast of unleavened bread. Israel was to eat no leavened bread for a week beginning with the Passover. Leaven speaks of sin in its corrupting character. For if, on the one hand, the Passover teaches the wonderful positive value of the sacrifice of Christ, on the other hand the abstaining from leaven is negative, emphasizing that in the cross of Christ sin is fully judged. The least allowance of sin would be gross contamination where the sacrifice of Christ is concerned, for that sacrifice involved the total judgment of sin.

Believers today are not told to literally eat unleavened bread, as Israel was, but rather to observe the spiritual meaning of this, as told us in 1 Corinthians 5: 7: “Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”

No customary (or servile) work was to be done (vv. 7-8), for this typically tells us that we must not dare to think of gaining God's favor or blessing by our own work. On the positive side an offering by fire was to be made every day for the seven days (the number of completeness), telling us that we must depend completely on the value of God's great work in the sacrifice of His Son.

3 THE FEAST OF FIRSTFRUITS (vv. 9-14)

Israel's harvest began early in their year, so the feast of firstfruits took place not long after the Passover. This was to be observed only in the land, as verse 10 tells us. The land speaks of the “heavenly places” into which believers are introduced by the resurrection of Christ. Before the harvest was reaped, the children of Israel were to bring a sheaf of the firstfruits to the priest, who would wave this before the Lord. The message here is perfectly plain. The firstfruits picture Christ in resurrection. “Now is Christ risen from the dead, and has become the firstfruits of those who have fallen asleep” (1 Cor. 15: 20).

While the sheaf speaks of the springing up of life from death, the waving of the sheaf signifies the ascension of the Lord Jesus to heaven. Thus, the death, resurrection and ascension of the Lord form the solid basis of blessing for the Church today. This too is the only basis for the blessing of the nation Israel, but that nation has refused this great blessing sent to them by God in the person of His Son. Therefore they are blinded for the time being until the Lord eventually turns away ungodliness from Jacob and Israel's eyes are opened to receive their Messiah.

On this day of the waving of the sheaf before the Lord, being the first day of the week (v. 11), a lamb (a yearling male) was to be offered as a burnt offering, together with a grain offering of fine flour mixed with oil, and a drink offering of wine (vv. 12-13). The burnt offering was all for God, speaking of the unselfish adoration of our hearts toward the living God, who has by Himself accomplished the great work of redemption and the exaltation of His beloved Son. The grain offering was not a blood sacrifice, but speaks of the perfection and purity of the Manhood of the Lord Jesus as the only One fitted to become the sacrifice. The drink offering of wine speaks of the joy that the offerer has in contemplation of Christ's sacrifice. Thus, God is preeminently glorified, Christ is exalted, and the believer wonderfully blessed.

Verse 14 insists that the children of Israel must not eat any of their harvest until they had offered the firstfruits to the Lord. God gave the increase, so He had prior rights, and especially so because the firstfruits symbolize the Lord Jesus as the firstborn from among the dead.

4 PENTECOST (vv. 15-22)

The sheaf of the firstfruits was waved before the Lord on the first day of the week. Then seven weeks were to pass until, on the fiftieth day (also a first day of the week) was the celebration of Pentecost (meaning “fifty”). Then “a new grain offering” was to be offered to the Lord. This signifies in some sense a new beginning, for it was on this day (fifty days after the resurrection of Christ) that the Spirit of God came to indwell believers (Acts 2) and to begin the marvelous formation of the Church in unity on earth.

Verse 17 is most interesting at this point. The people were to bring from their homes two loaves of bread, called “wave loaves.” But in contrast to all other grain offerings, they were to be baked with leaven. Therefore they certainly do not speak of Christ, for “in Him there is no sin” (1 John 3: 5). They can only signify believers accepted by God in spite of their sinful natures. When the Spirit of God came at Pentecost in “divided tongues, as of fire” (Acts 2: 3), those upon whom He came were publicly accepted by God. The Spirit had come upon the Lord Jesus “like a dove” (Matt. 3: 16), for in Him personally the Father had pure delight. When the Spirit came at Pentecost it was “as of fire,” which speaks of God's holiness in judging evil, so that the effect of the Spirit's presence in believers is to cause self-judgment of the sin within them.

The two wave loaves picture the acceptance of both Jewish and Gentile believers, who are seen in 1 Corinthians 12: 13 to be joined together in one body by “the baptism of the Spirit.” As the waving of the sheaf of firstfruits is typical of the ascension of the Lord Jesus to heaven, so the waving of the two loaves pictures the Church as being “raised up together” and made to “sit together in the heavenly places in Christ” (Eph. 2: 6). This could not be applied to Israel, for Israel is God's earthly people, but the Church is identified today with Christ in heaven. Wonderful grace!

These wave loaves are said to be “the firstfruits to the Lord.” This does not contradict the fact that the wave sheaf (offered 50 days earlier) was the sheaf of firstfruits, typical only of Christ raised and glorified. From this viewpoint Christ stands alone. But when the people are considered, the firstfruits from among mankind focuses upon the Church, which is the first result of the work of Christ. So James 1: 18 tells us, “Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.” This has taken place before the general harvest which will involve Israel and the nations.

On that day seven yearling lambs were offered, one young bull and two rams, as a burnt offering, together with grain offerings and drink offerings. In the feast of firstfruits, since the focus is on Christ alone, only one lamb was sacrificed (v. 12), but Pentecost involves the large number who are identified with Christ, so seven lambs (the complete number) were offered, besides a bull and two rams, the bull speaking of the strength of the offering in its capability of atoning for large numbers, the two rams symbolizing the witness that redemption is accomplished. This burnt offering was again accompanied by a grain offering and a drink offering.

More than that, however, a sin offering was required (one kid of the goats) and a peace offering (two yearling lambs). For Pentecost involves the acceptance of all believers, as we have seen, so that a sin offering of the substitutionary goat was imperative, and the peace offering implies the fellowship of believers with the Lord Jesus and with God the Father. Since the feast of firstfruits speaks of the Lord Jesus alone in His resurrection and ascension, only a burnt offering was indicated, for this was all for the glory of God. But Pentecost involves the blessing of those whom the Lord calls, “My brethren,” the Church of God.

The priest was to wave these offerings also before the Lord, as he had waved the loaves. For we need the insistence that the Church is a heavenly company, identified fully with her glorified Lord. The priest was to consider this a matter of holiness too (v. 20).

Again, in verse 21, customary (or servile) work was forbidden, for Pentecost speaks of another great work of God in which people are blessed by God's grace without any work on their part

Verse 22 adds a most interesting precept at this point. Though the main harvest was not reaped till much later than Pentecost, yet Israelites are told now that in reaping their harvest they were not to reap the corners of their fields nor gather any gleanings, but leave these for the poor and for strangers to gather. This is consistent with the character of the Church, for being the recipients of God's grace today, we should show the same grace to others, as Galatians 2: 10 insists. As well as this, the grace of God by which we have been so greatly blessed, will not be exhausted when the Church is translated to heaven: there will be abundance of grace left for the poor of Israel and for stranger Gentiles who will be brought to God during the tribulation period.

THE THREE FINAL SET TIMES (vv. 23-44)

The three feasts we have considered all took place early in the year, and refer to those great works of God that have already taken place, — the sacrifice of Christ, His resurrection, His ascension and the coming of the Spirit of God to introduce the Church period. There follows a long interval before the last three set times were celebrated. These three speak of the future restoration and blessing of the nation Israel, beginning with

5 THE BLOWING OF TRUMPETS (vv. 23-25)

Only three verses deal with this observance, the blowing of trumpets on the first day of the seventh month. Israel's seventh Month would correspond to our October. All three of the last set times were observed in this month. They speak of the revival of blessing for Israel in a coming day, long after the Church was established in the book of Acts. Israel the nation at that time rejected the grace sent to her in Christ, yet God will restore her to great blessing in spite of this, when He works in hearts to bring them to receive the Lord Jesus; for it will be God's work in their hearts that initiates this great revival, though centuries have passed since that nation had refused Him.

The blowing of trumpets signifies the regathering of Israel back to their land, as is seen in Matthew 24: 31: “He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.” The trumpet speaks of clear, declared testimony, and the Jews, who have been so scattered for centuries, will be awakened to return to their land. Already there are some stirrings of the Jews to this end, and many have returned to the land, but as yet not by any means all of Judah has returned, and we do not even know where the ten tribes are. But God knows, and this great trumpet call of angels will bring them out and back to the land of promise.

Therefore the blowing of trumpets was another “holy convocation.” Again, no customary work was to be done, for human energy will have nothing to do with this great regathering of Israel (v. 25). It will be exclusively the work of God.

6 THE DAY OF ATONEMENT (vv. 26-32)

The tenth day of the seventh month was a great climax for Israel, for it symbolizes the most vital climax of their entire history. We have before considered that Leviticus 16 devotes 34 verses to the services of this day, and seven more verses are occupied with this in chapter 23. This day was most holy, but by no means a day of feasting, rather a day in which everyone in Israel was commanded to afflict his soul (v. 27) in severe self-judgment. On the positive side, however, they were to offer an offering made by fire to the Lord. Chapter 16 shows this to be the one day of the year when the high priest brought the blood of the sin offering into the holy place, sprinkling it before and on the mercy seat (Lev. 16: 11-19), Verse 29 of that chapter furnishes the date (the tenth day of the seventh month) on which this was done.

This day is a striking picture of the coming day when Israel will be brought down to a place of deepest humiliation and self-judgment when, at the end of the Great Tribulation, God says, “I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplications, then they will look on Me whom they pierced. Yes, they will mourn for Him, as one mourns for his only son, and grieve for Him as one grieves for a firstborn” (Zech. 12: 10).

After centuries of suffering because of having rejected their Messiah, the change in that nation will be amazing when they look on the One they had pierced. Only then will they use the language of Isaiah 53: 4, “Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted.” It will be astonishing to them then to find that Jesus whom they crucified is their true Messiah, the Son of God, and all the world will be astonished at the miraculous change that takes place in Israel as a result of their receiving Christ; and the nations will bring tribute to Israel in the way of much wealth (Isa. 61: 6).

But only a national repentance and faith will bring national blessing. The one who will not afflict his soul will be cut off from his people (v. 29). He will have judgment rather than blessing. Also the one who did any work was to suffer the same fate. For at the sight of the Lord Jesus every one must cease from his own works, to contemplate the wonder of the sacrificial work of Christ as the only basis of their blessing. It is sad to think that two thirds of Israel will be cut off in death at the time of the tribulation (Zech. 13: 8) because they have no faith in the Lord Jesus. The other one third will then form the nation Israel, a nation born again in one day (Isa. 66: 8).

The things seen in these verses on the day of atonement are mainly negative, but the positive things are seen in Leviticus 16, which is well worth our careful consideration.

7 TABERNACLES (vv. 33-44)

The Feast of Tabernacles completes the series of set times in Israel, and is therefore connected with the eventual completion of God's ways in bringing Israel to the fulfillment of God's promise of blessing toward them. The work will be quickly done, from the time of God's regathering the nation to the land until His fully establishing them in the blessing of millennial glory.

So, beginning on the fifteenth day of the seventh month (v. 34), in which there was to be a holy convocation, an offering was to be made every day through seven days, and on the eighth day was another holy convocation (v. 36).

The Blowing of Trumpets was for one day only, as was the Day of Atonement (over one night and day — v. 32), for they were leading up to the Feast of Tabernacles, which, being for seven days, pictures the eventual completeness of blessing that God will give Israel in fulfilling His promise to Abraham, given long before the covenant of law was introduced in the days of Moses.

On the first day and the last day of this observance of the Feast of Tabernacles, no customary work was to be done (vv. 35-36), for the marvelous millennial blessing of Israel will be God's sovereign work exclusively, just as is true of the spiritual significance of all these set times.

Verses 37 and 38 sum up these set times by insisting again that they are “feasts of the Lord, and offerings were to be made “to the Lord,” all on the days appointed, besides gifts, vows and freewill offerings which they were to “give to the Lord.” The Lord was to be the Object of their lives.

Also, on the first day of Tabernacles, the 15th day of the seventh month, after the completion of harvest, they were to take the fruit of beautiful trees, branches of palm trees, bows of leafy trees, and willows (vv. 39-40). These were to be used to make booths (v. 42) in which they were to live during the week they observed. This would be a shade from the heat of the sun, but no protection from rain, wind and cold, which would not be likely at that time of year in the land of Israel.

However, the significance of this is that in the millennium the outward circumstances will be no problem, neither the weather nor the danger of thieves and robbers. All will dwell safely without need of such precautions as we cannot do without today.

Leviticus 24

CONTINUAL LIGHT (vv. 1-4)

Here Moses is told to command the children of Israel that they bring pure olive oil for the seven lamps, never allowing the supply of oil to lapse, so that the lamps would burn continually (vv. 1-2). For the light from these was to light up the lampstand itself. In the holy place the light was always to shine upon Him who is the Sustainer of the light, the Lord Jesus. The light speaks of testimony, and Christ is always the Object of all testimony for God. The light is maintained by the constant supply of the oil (the Spirit of God), while the wicks are there, not to be displayed, but to burn, just as believers are to burn for the Lord, not to display themselves. In fact, the wicks must be often trimmed so that the light might burn brightly, a reminder of the self-judgment that we find constantly necessary. The more brightly the light shines, the less we shall see of the wick. If the wick has not been trimmed, this will draw one's attention more to the wick than to the light, and the smell of the wick will draw attention too!

The light does not speak of a publicly declared testimony, as the trumpets do, but rather of the constant testimony of our daily conduct, which we are not to allow to lapse. It was also priestly work to trim the lamps (vv. 3-4). just as the Lord Jesus deals with us to produce self-judgment, which will be spontaneous if we ourselves practice our proper priestly functions. That is, we shall fully cooperate with Him in this necessary work.

CONTINUAL COMMUNION (vv. 5-9)

The priests also were in charge of keeping the table furnished with bread. The table pictures Christ as the Sustainer of fellowship or communion, and the twelve loaves of bread, changed every week, while symbolizing the twelve tribes of Israel, are at the same time significant of all the saints of God today, all privileged to enjoy the fellowship of the Father and the Son in unity.

Is this fellowship only occasional? By no means. Fresh bread was to be arranged on the table every Sabbath day (v. 8). Thus, our fellowship with God and with His saints is to be continual, never allowed to become stale. Just as the priests were responsible for this, so, if we are functioning as priests, we shall always be in communion with the Lord.

The bread was placed in two rows, six in a row (v. 6), for fellowship is necessarily between two parties. Frankincense was also to be put on the loaves (v. 7). Frankincense means whiteness. It speaks of the Lord Jesus in the perfect purity of His humanity, which will impart proper, godly character to our communion.

When replaced, the bread that was removed each Sabbath day was then to be eaten by Aaron and his sons. It was not for all Israel, but for the priestly family. Today, all believers are priests (1 Peter 2: 5), so that they are identified with Christ. our Great High Priest in communion together, enjoying that which reminds us of Himself and His great work of sacrifice and suffering for our sake. For one week the bread was to be displayed, but not eaten. This display was the testimony of what true fellowship is, though not the actual partaking. But at the end of the week the priests were to eat it, thus figuratively in a practical way entering into the blessedness of communion with God through His beloved Son. We today may learn in God's word what is the meaning of fellowship, but we need also to feast on Christ Himself, the bread of life.

CONTRADICTION OF SINNERS AGAINST GOD (vv. 10-23)

Following the verses that have spoken of the pure light and pure fellowship of the sanctuary, a shocking contrast meets us in this section. A fight takes place between two men, and one of them (whose mother was an Israelite, but his father Egyptian) blasphemed the name of the Lord and cursed (vv. 10-11). Though Israel has not even realized it, this is just what the nation has done when they rejected the Lord Jesus. They blasphemed and insulted the Son of God. Though the priests in Israel had a favored place in the temple of God, as verses 1-9 have shown, yet they showed utter contempt for the Lord of that temple when He came among them. (Luke 22: 63-65).

The offending man was put in custody, for there was to be calm deliberation as regards judgment of the case. Then the Lord told Moses to take him outside the camp, where the witnesses were to lay their hands on his head, as bearing witness to what had been done. Then all the congregation was called upon to stone him to death (v. 14). This was solemn, humiliating work, but the law was absolute. Being under law, there was no alternative. Though today, under grace, no such sentences are to be carried out, yet we must not think that the evil is any less serious than at that time. Of course, God hates the evil just as He did then, but He now patiently bears with it until the time of judgment will come.

The Lord however gives plain orders that anyone who blasphemed the name of the Lord must be put to death (vv. 15-16). At the same time He adds to this other serious judgments. A murderer was to be also put to death. Israel became guilty of this also in their murder of the Lord Jesus.

If one killed an animal belonging to another, he must make this good by giving him an animal of the same value. If one harmed another physically, he was to receive the same treatment himself, — “fracture for fracture, eye for eye, tooth for tooth” (vv. 19-20). This is righteous law pure and simple, justice without mercy. For a second time it is insisted that an animal killed required restitution, but the killing of a human called for the death penalty (v. 21). Of course animals were killed in sacrifice, but these were the property of the offerer.

Any stranger who lived among the Israelites was subject to the same law as all others (v. 22). This would surely remind us that any stranger who comes to partake of the privileges of fellowship in any assembly is thereby subject to the same discipline as all others.

Verse 23 tells us that the sentence of death was carried out in the case of the man who had blasphemed the name of the Lord. The people stoned him to death as God had commanded.

Leviticus 25

THE SEVENTH YEAR SABBATH (vv. 1-7)

Here was a wonderful provision for Israel every seven years. When they came into their land, they were to plant their land for six years and reap its fruits. But the seventh year they were to do no planting, nor any pruning of their vineyards, but to allow the land to rest for the whole year (vv. 1-4).

Though doing no work on the land, they could still expect fruit or grain to grow voluntarily. If so, they were not to reap this, that is, to store it or sell it (v. 5). For the sabbath produce of the land was to be food for them and their households (v. 6). In other words, they could use it as they needed it, but were not to make money from it.

If Israel had adhered to this, they would have been greatly blessed. The six years they worked would have provided more than enough to keep them through the seventh year. All that was needed was faith to believe God. But we know how selfish our own hearts are. When for six years their crops were so abundant, selfishness would say, “Why not get the same profit from the seventh year too?” Instead of resting and giving God glory, Israel preferred their own works, and thereby lost instead of gaining. Therefore Leviticus 26: 31-35 prophesies of the resulting desolation in Israel, the people scattered and the land lying desolate, during which time God would give the land its needed rest. In spite of much experience we do not easily learn that selfishness defeats its own ends.

THE YEAR OF JUBILEE (vv. 8-17)

This was another gracious provision of God for His people Israel. At the end of 49 years (7x7) a year of jubilee was ordered on the 50th year. This was not merely a celebration, and not only a year of rest for the land, but on the Day of Atonement, the tenth day of the seventh month, the trumpet was to be sounded throughout all the land (v. 9), proclaiming liberty to all its inhabitants (v. 10). This would appropriately take place after the high priest had offered the sin offering and brought its blood into the holiest, thus making atonement for the people.

In this 50th year Jubilee God's wisdom is seen in addressing the inequalities that develop over a period of time, things which become destructive in many nations today. For some people become wealthy and the poor become virtually their slaves. People lose their property and others gain by their loss. Today, what wealthy man would want the government to adopt a policy of Jubilee such as Israel was given? But God's method of government in Israel was far better than any human government has ever advanced.

Whatever condition one was in, a slave or not, he was given back the property he owned previous to the year of Jubilee (v. 13). This is wonderfully symbolic of the great equalizing of all things when the Lord Jesus takes His great power to reign over Israel and the nations. What a Jubilee of unspeakable joy that will be! Mankind will cease from his own work and will recognize with wondering awe the greatness and perfection of the work of God!

The price of things sold and bought between the people was to be regulated by the number of years remaining till the Jubilee (vv. 14-16), for in this case it was really a lease for that number of years. Of course, if it were livestock, the age of the animal would also be considered, and perishables would not be considered in this matter.

But it was important for all to remember that they were not to oppress one another (v. 17), in other words, they must be fair in their dealings. No matter how good a government may be, if individuals are not fair, there is trouble.

BLESSINGS FOR OBEDIENCE (vv. 18-22)

So long as Israel would observe God's statutes and keep His judgments, they would dwell in the land safely (v. 18). The land would yield well for them, so that they would have no lack. This was a definite promise of God. Israel might question how they would be supported in the seventh year if they rested the land, as God commanded (v. 20), and the answer was plain: God would see to it that the sixth year produced enough for three years, not only sufficient for the seventh year, but abundantly over-sufficient (v. 21).

How well it would have been for Israel if they had only simply believed God! But their want of faith induced disobedience, by which they forfeited all title to God's conditional promise.

REDEMPTION OF PROPERTY (vv. 23-34)

Though the land was always to be returned to its original owner in the day of Jubilee, yet also if land had been sold, the original owner had the right of redeeming it at it fair market value at any time (v. 24). Thus it was impressed on Israel that the land belonged to the Lord (v. 23).

If an Israelite became so poor that it was necessary to sell his land or other possessions, it was also possible for a relative to redeem this (v. 25). The buyer must give way in such a case. The seller himself might eventually have sufficient funds to redeem his possession, and if so he was to count the number of years since its sale, and of course the time remaining till the year of Jubilee, and pay according to this. If, for instance, the buyer had use of the property for 20 years and there were ten years left before the Jubilee, the percentages were to be worked out according to this. For in the year of Jubilee the first owner would pay nothing to have his property returned (v. 28).

An interesting exception was made in the case of one owning a house in a walled city. If he sold it, he could redeem it within one year (v. 29), but if not redeemed in that time, the house became the permanent property of the buyer: it was not released in the year of Jubilee (v. 30). However, those houses in unwalled towns or villages were to be considered as those in the country. They could be redeemed at any time, and in the year of Jubilee were returned to the original owner (v. 31).

However, the houses of the Levites in their cities were redeemable at any time, and would return to the original owner at the time of Jubilee (vv. 32-33). For the Levites were given property only in their own cities. They therefore had the right to the redemption of their property. In these cities, however, there was common land, belonging to all the Levites, and that was not ever to be sold (v. 34).

LENDING WITHOUT INTEREST (vv. 35-38)

In cases of poverty in Israel, neighbors were to be of help, lending money, but not charging interest (vv. 36-37). Jews were not forbidden to take interest from foreigners (Deut. 23: 20), but were to charge nothing when dealing with their own people. This is surely a good lesson for us too. If one requires help because of poverty, it is unseemly that we should charge him interest. Dealing on the basis of business is a different matter. Still better than lending to those in poverty is the grace of giving to them, as 2 Corinthians 9: 7 assures us.

HIRED SERVANTS, BUT NOT SLAVES (vv. 39-55)

Israel was never to make slaves of their own people, yet if one became so poor as to sell himself to another, he would thus become a hired servant. He was not to be oppressed as though he was merely the property of a master. In the year of Jubilee he was set free to return to his original property, which was also released at the time. This applied also to his family (v. 41). For Israel must remember that all Israelites were God's servants whom He had redeemed from Egypt. They were never to be sold as slaves, though they could become hired servants. This was virtually a leasing agreement, as was true of the sale of land also. No harsh treatment was allowed (v. 43).

However, Israel was allowed to buy Gentile slaves and keep them permanently, whether from the nations around or from those Gentiles who settled in the land (vv. 44-46). It is not said here that they were not to rule over such slaves with rigor, but in Exodus 22: 21 it is insisted, “You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt.”

In the case of a foreigner dwelling or sojourning in the land of Israel, if he were to buy an Israelite, the Israelite was not his permanent property, but could be redeemed at any time by any near relative (vv. 47-49). In the year of Jubilee he was to be set free without charge. So that the price of redemption would become lower as the day of Jubilee became closer. Thus the same principles applied to an Israelite serving a Gentile as would apply if he were sold to another Israelite. He would be a hired servant, not a slave. For in a particular way the children of Israel were God's servants (v. 55). Believers today too are permanently God's servants.

Leviticus 26

This chapter is more or less a summary of the moral lessons of the book of Leviticus, a chapter that presses home the seriousness of having to do with a God of absolute holiness and truth. It is divided into three sections, the first of which deals with

THE BLESSINGS OF OBEDIENCE (vv. 1-13)

Israel was given promise of marvelous blessing from God on condition of obedience to His law. Verse 1 therefore strongly insists on obedience to the first commandment, warning against idolatry in any of its forms. Verse 2 presses the keeping of God's sabbaths, as has been repeated many times in this book, and showing due respect for God's sanctuary, the place of His dwelling in Israel.

Obedience to God's statutes and commandments would unfailingly result in the rain being given in its proper season, the land and the trees yielding healthy fruit, the harvest being abundant, occupying all the time before the vintage of their vineyards, and the vintage being so great as to continue till the time of sowing. Provision would then be fully sufficient for them, and they would also dwell safely in their land (vv. 3-5).

All would be at peace, with no fear of beasts or enemies (v. 6), and if enemies did come they would be easily defeated; five men would defeat 100, and one hundred men put 10,000 to flight (vv. 7-8). Something like this did take place in the book of Judges, when God used only 300 men led by Gideon, to completely rout the huge army of the Midianites (Judges 7: 19-22). God would look on them favorably, making them fruitful and multiplying the nation. After eating the old harvest they would clear out the remainder to make room for the new. Thus the blessing would be continual (vv. 9-10).

Best of all, if they obeyed God, God would dwell among them in His tabernacle; He would walk with them and be known as their God, they themselves being known as God's people (vv. 11-12). For He reminds them again that He is the Lord their God who brought them out of the bondage of Egypt and lifted them up to walk in the dignity of true freedom. Such words ought to have had a vital effect on them.

THE SAD RESULTS OF DISOBEDIENCE (vv. 14-39)

This section occupies the largest part of the chapter because God knew that Israel would not obey Him, and they needed the plain warning that would actually become an accurate prophecy of their history. How can we possibly be so insensitive in reading plain warnings like this, that we foolishly ignore them? God means what He says, whether in promising blessing for obedience, or in warning of great suffering for disobedience. To simply believe God is the only safe attitude for anyone.

Verse 16 begins the details of their suffering for disobedience. God would appoint over them the terror of wasting disease and fever, which can rapidly bring down the strength of the strongest. They would sow their seed, but their enemies would eat the crop. Their enemies would defeat them in battle and rule over them with hateful oppression. Fearful, they would flee when only imagining being pursued (v. 17).

After all of the previous dreadful inflictions, if the hearts of the children of Israel remained stubborn, God would increase the punishment seven times more (v. 18). For He knows how to break the pride of man's haughtiness. Instead of the beautiful blue heavens bringing promise of blessing, the heavens would be like iron in their strong resistance of Israel's bad condition. The earth would be like bronze, hard and unyielding, so that it would not produce ( vv. 19-20).

If such inflictions did not melt their hearts into subjection, then they could expect another seven-fold increase in their troubles (v. 21). God would send wild beasts among them which would cause a terrible decimation of their children, their livestock and their adults too (v. 22). Their highways would be reduced to desolation, with none to pass through.

If these things would not change their attitude, and they still walked contrary to the Lord, then he would increase their affliction seven times more (vv. 23-24). He would send the sword of their enemies against them, and when they took cover in their cities they would be attacked by pestilence and become an easy prey to the cruelty of their enemies (v. 25). Their supply of bread would be cut off and family conditions so reduced that only one woman out of ten would have an oven that she would have to share with others (v.26). so that the little they had to eat would not satisfy them.

Verses 27 and 28 are a virtual repetition of verses 23 and 24. How wearying it must have been to God to find Israel consistently rebellious in the face of His many disciplinary dealings! But His chastisement would then bring the awful experience of their eating the flesh of their sons and daughters (v. 29)! Compare 2 Kings 6: 26-29. Instead of turning in repentant faith, praying to God, they would adopt the horrible alternative of murdering their children to satisfy their fleshly appetites!

This kind of thing would go along with the worship of idols in their high places. God would destroy those places, and in those very places some would suffer death, with their carcasses left on the lifeless forms of their broken idols (v. 30), as much as to say, “Where is the help the idol was expected to give to its deluded victim?”

Cities would be laid waste and place of worship destroyed, the land becoming so desolate that even their enemies would be astonished. The people of Israel would be scattered among the nations, not losing their identity, but being persecuted unmercifully where they went. All these things have actually taken place. For centuries the land laid desolate, though in 1948 the Jews regained possession of part of the land with a government of their own. Though conditions in the land are improved materially, yet they are still shaken by enemy opposition and peace is only a dim vision in the hopeful future.

During the seventy year captivity, when Nebuchadnezzar subdued those then in the land, the land was reduced to a desert, at God's decree, resting and enjoying the sabbath years that Israel had ignored in their disobedience to God (vv. 34-35).

Fear of their enemies would be so great that the sound of a shaken leaf would cause them to flee, expecting injury or death when actually no one was pursuing them (v. 36). They would be no help to one another in their selfish anxiety to deliver themselves alone. In the lands in which they had sought shelter they would be virtually “eaten up” (v. 38). Their iniquity would bring more and more suffering in their enemies' lands.

History confirms all these curses as coming on the Jewish nation. The holocaust in Germany during the 1940's was but another link in the chain of Israel's years of agony.

CONFESSION AND RECOVERY (vv. 40-45)

After speaking of the enormous guilt of Israel that would cause them such prolonged suffering, yet the Lord emphasizes that He will not give them up. His promises to Abraham, Isaac and Jacob will be completely fulfilled. Why have they not yet been fulfilled? The answer is simple: Israel has not yet turned to God in honest confession of their sin and the sin of their fathers. There is one glaring evidence of their guilt they have never faced, that is, their cruel rejection and crucifixion of their true Messiah, the Son of God.

But in a coming day the enormity of this guilt will cause them deepest repentance. They will confess this as their own iniquity and the iniquity of their fathers. They will confess how thoroughly contrary to God they have been, and that God has been right in being contrary to them (vv. 40-41). They will be humbled as never before, to accept the full responsibility of their guilt. This is implied in the prophecy of Zechariah 12: 10-14, when they look upon Him whom they pierced and are broken down in genuine repentance and faith.

The result of Israel's future national repentance will be marvelous, unlimited grace, in accordance with God's unconditional promise to Jacob and to Abraham, which He will remember (v. 42). but verse 43 goes back to emphasize the ruin they had brought on their land, and therefore the greatness of the grace of God that will yet restore them. It is repeated that they will “accept their guilt,” making no excuses, but blaming only themselves for despising God's judgments and abhorring His statutes.

Yet, though they cannot and will not plead any extenuating circumstances, God will not cast them away, for this would mean breaking His unconditional covenant with them (v. 44). But “for their sakes” He would remember the covenant of their ancestors whom, in wonderful grace, He has brought out of the land of Egypt that He might be publicly their God. How this magnifies the wonder of the grace of His heart! So He adds, “I am the Lord” (v. 45).

Verse 46 indicates that this 26th chapter properly concludes the consideration of the statutes, judgments and laws that God laid upon Israel. Therefore, chapter 27 must be considered an appendix, with a significance peculiar to itself.

Leviticus 27

THE PERSONAL VOW (vv. 1-8)

This was not a matter of a law requiring anything, but of a voluntary vow made to God. Though it was not required, yet when the vow was made, then it was absolutely required to be kept. If one were to consecrate to the Lord one of his family, the value of this was estimated in currency. A male from 20 to 60 years of age was estimated at 50 shekels of silver (v. 3). A female of the same age was valued at 30 shekels; a boy between 5 and 20 years was 20 shekels, and a girl of that age 10 shekels (v. 5). A little boy, from 1 month to 5 years was valued at 5 shekels and a little girls 3 shekels (v. 6). For a higher age, 60 years and older, the valuation for a male was 15 shekels and for a female 10 shekels (v. 7).

This was law. Israel had vowed to do all that the Lord commanded (Ex. 19: 8; Ex. 24: 2, 7). God held them to it, but they did not keep this vow. Every individual therefore had incurred a debt they have never paid, nor can pay. Their condition for that reason is hopeless. Only God's grace can meet it, — grace that came in the person of the Son of God, but which Israel then refused. Only when their minds are changed will they receive such grace.

Because of man's proven unfaithfulness — proven by Israel under law, — the Lord Jesus warned people not to vow at all (Matt. 5: 33-37). In other words, we are not to trust ourselves. Our trust must be only in the Lord, whose word can never fail.

Verse 8 makes one exception in the case of valuation. If one was too poor to pay, the priest was allowed to lower the valuation to accommodate the person's poverty. This is not absolute law, but law tempered by mercy, which does show, even at that time, that God is a God who delights in mercy.

A DEVOTED SACRIFICE (vv. 9-13)

Next we have the question of animals given to the Lord. All that were given as sacrifices were holy: once given there could be no change of mind (v. 9). No substitute was allowed in any case. If one decided to exchange it for another, both animals would be forfeit and holy (v. 10).

If an unclean animal was devoted to the Lord, therefore one not qualified as a sacrifice, the priest would set a value on the animal, and if it was to be redeemed, then one-fifth was to be added to the valuation, and it could be redeemed (vv. 11-13). In other words, if anything was given to God, God must gain from it, for His glory is to be supremely recognized. Thus, in the sacrifice of Christ, God has been infinitely glorified. The gain was His. Yet, when God gains, we shall gain too, as is wonderfully true in the sacrifice of the Lord Jesus.

A HOUSE SANCTIFIED (vv. 14-15)

There is again a higher significance in this case than simply the matter of a person's house being set apart for the Lord. This was true of the temple in Israel: being sanctified, it was God's property, and the Lord called it “My Father's house” (John 2: 16). In the epistles of the New Testament, however, the house of God is no longer a material building, but a house composed of all believers, “a spiritual house” (1 Peter 2: 5). Every believer is a stone — a living stone — in that building, a house exclusively for God, a dwelling place of God in the Spirit (Eph. 2: 22). Again, God is to gain by this house being sanctified for Him.

Another principle is introduced in the case of one desiring to redeem his house. If so, one-fifth was to be added to its estimated worth (v. 15). The Lord Jesus will yet redeem the house of Israel by virtue of His sacrifice already accomplished, which has more than paid for the value of the house: therefore it can be said, “it shall be His.”

A FIELD SANCTIFIED (vv. 17-25)

If a field was devoted to the Lord, its value would be estimated according to the value of the seed that could be planted in it (v. 16). This tells us that the crop was more important than the field. Typically, “the field is the world” (Matt. 13: 38), and the seed speaks of the word of God (Mark 4: 14) which produces fruit in believers in the world, who are more important than merely the literal earth. The world today has been devoted to God for judgment, though the day of Jubilee will bring a wonderful liberation at the coming of the Lord Jesus in power and glory. The judgment of the world will issue then in its liberation from bondage.

If the first owner of the field wanted to redeem it, again he must add the fifth part to its valuation. So also, the redemption of the world requires the price the Lord Jesus has already paid in His marvelous sacrifice of Calvary, which is greater than the value of the world. Today the world has been purchased (Matt. 13: 44), not yet been redeemed, though all believers have been redeemed; and the world itself will be redeemed when the Lord takes His great power and reigns over all (Rom. 8: 21).

The case of one who does not want to redeem his field, or of his selling the field to another man, is added in verse 20. If this were so, then the field, when released in the Jubilee, would be sanctified to the Lord and become the possession of the priest (v. 21). This indicates that in the millennium the Lord Jesus, as God's Priest, will inherit the earth, while Israel will be a “kingdom of priests” (Ex. 19: 6), identified with Him, and therefore also inheriting the earth (Matt. 5: 5).

FIRSTBORN OF ANIMALS (vv. 26-27)

Under law, in every case, the firstborn of an animal was devoted to the Lord. It could not therefore be a voluntary offering: it must be sacrificed because it belonged to the Lord.

But an unclean animal could not be sacrificed to the Lord. Therefore a provision was made for its redemption. One might pay the priest's estimated value of it plus one-fifth. However, Exodus 13: 13 makes one exception. The firstborn of a donkey was to be redeemed with a lamb, but if not redeemed, the donkey must have its neck broken. The significance of this is plain. Man is like a wild donkey's colt, unclean, untamed and rebellious. He must be redeemed by the Lamb, the Lord Jesus Christ, or else have his stiff-necked rebellion broken in dreadful judgment. All humans are like unclean animals, needing to be redeemed.

DEVOTED TO DESTRUCTION (vv. 28-29)

This is the case of something, or someone being placed “under the ban” (v. 29) because of the serious corruption of sin. Once this devoting to destruction has taken place, there is no release, no redemption. Therefore, whether it may be principles of evil or humans identified with the evil, once the pronouncement of God has taken place against the evil, it cannot be reversed. God deals constantly in great grace seeking to bring people to repentance, but in spite of this, some resist this great mercy of God and eventually manifest themselves as enemies of God, determined to act in rebellion. Therefore, they become as Romans 9: 22 describes, “vessels of wrath prepared for destruction,” and “they stumble, being disobedient to the word, to which also they were appointed” (1 Peter 2: 8).

We do not decide when people have crossed the line to assume positive hostility against God, but we should continue preaching the gospel to them as long as they will listen. But God knows, and when once He has decided that they are under the ban of devotion to destruction, nothing can change this. How dreadful a consideration for those who dare to resist the gracious pleadings of the Spirit of God! This is the case of those spoken of in Hebrews 6: 4-8 and Hebrews 10: 26-31.

THE TITHE INVOLVING COMPLETE SANCTIFICATION (vv. 30-34)

The Book of Leviticus fittingly closes with the tithe (one tenth) of the fruit of the land being sanctified to the Lord (v. 30). The number 10 speaks of responsibility, so Israel was responsible to render to God one-tenth of all that He gave them. If so, God would greatly bless them. If a man wanted to redeem a tithe he must add one-fifth to its value (v. 31). This would keep Israel from making greed a motive.

One was not to first inspect his animals with the object of keeping the best and using the other as a tithe, but to give one-tenth without any such inspection (v. 33). A proposed exchange would forfeit the exchange.

In one way this conclusion of Leviticus is prophetic of Israel's eventual great blessing when they give the Lord Jesus His true place. Because He will be honored, they will be greatly blessed. This is just as true for us also. In the measure in which we honor Him now, we shall be spiritually blessed, and in eternity when He is in full measure honored, His saints shall be in full measure blessed. Wonderful anticipation!

L. M. Grant.

Zechariah

Zechariah

L. M. Grant.

Preface

The prophecies of Haggai and Zechariah were written almost at the same time, when a remnant of Israel had returned from captivity to rebuild the temple at Jerusalem. Haggai, in common with Ezra, emphasizes the temple, while Zechariah is more occupied with the city of Jerusalem, as was also Nehemiah, though both Ezra and Nehemiah returned to Jerusalem later than did Haggai and Zechariah. Both of these prophets speak solemnly of the failure of the returned remnant, just as their fathers had failed, and seek to stir up Israel to return in heart to the Lord.

Zechariah emphasizes that God had returned to Jerusalem with mercies (Zech. 1: 6) and paints a beautiful picture of blessing yet to come for Judah in particular, but in which all Israel will share. However, he also clearly shows that this cannot be fulfilled until many sorrows engulf the nation, culminating in the great distress of the future tribulation and the coming of the Messiah in power and glory.

The remnant that returned to Jerusalem by permission of Cyrus, King of Persia (Ezra 1: 1-4), had at first begun to build, but this was hindered until the reign of Darius. In the sixth month of the second year of his reign Haggai prophesied (Haggai 1: 1). Zechariah wrote in the eighth month of the same year.

The New King James Version is used throughout this commentary, except in a few instances where the difference is noted by the use of the letters JND to indicate the very accurate “New Translation” by J.N.Darby, or by NASB (New American Standard Bible).

ZECHARIAH 1

God's Call to Return to Him

(vv. 1-6)

Zechariah's name means “Jehovah remembers.” He was the son of Berechiah (“Jehovah blesses”) who was the son of Iddo (“the appointed time”). Israel had long been in a depressed state. It seemed as though God had forgotten them, but He remembers, and in His own appointed time He returns to them in blessing. But the measure of revival and blessing in Zechariah's day was very limited, and Israel lapsed again into a depressed condition that was still seen when the Lord Jesus came, in whom we see another striking evidence of “Jehovah remembering.” By rejecting Christ, Israel has lapsed into a worse state than ever, now for many centuries, and by the time of the great tribulation they will be brought to feel deeply that God has forgotten them. Only then will the prophecy of Zechariah be fully accomplished. It will be God's appointed time of remembering and blessing Israel with blessings that will never end.

Zechariah's message to Israel begins abruptly: the Lord has been greatly displeased with their fathers. How could Israel boast in their lineage when this was true? They had become accustomed to the sins their fathers had allowed, and lacked the exercise that Josiah had (2 Kings 22: 10-13) when he heard Scripture read to him and realized how far his fathers had departed from its precepts. Well might the Lord tell Israel to return to Him, with the promise that, if so, He would return to them.

Despite the Lord's sending prophets to urge the people to return to Him from their evil ways and doings, they simply would not listen. Where are their fathers now? Do the prophets live forever? Men cannot long continue living in rebellion. Death overtakes them and then they realize their rebellion to be folly, but too late! The prophets too were only sent by God at specific times to give an urgent message: they did not continue indefinitely as merely servants to be treated as the people pleased. Israel could not depend either on their fathers or on the prophets: they must have their confidence in the living God.

Therefore verse 6 insists on “My words and My statutes, which I commanded My servants the prophets.” Though men die, “the Word of the Lord endures forever” (1 Peter 1: 25). This is the only remedy in any day of decline and failure, whether for Israel or for the Church. But God's words had overtaken (NASB) their fathers in spite of their unbelief, and only then did they return and acknowledge that the Lord had done to them just as He warned, because of their disobedience. Would Israel not learn by the history of their fathers?

A NIGHT VISION: THE FIRST OF EIGHT

(vv. 7-11)

Three months later the Word of the Lord came again to Zechariah. This is a prophecy, though in the form of a vision which Zechariah sees at night. The man riding on a red horse is spoken of in verse 11 as “the angel of the Lord,” — the Lord Jesus Himself — who often appeared in the Old Testament as the angel or messenger of the Lord. Horses are spoken of in Zechariah 6: 5 as “the spirits of the heavens”-the energizing power that sustains their riders. Here the horse is red, reminding us of judgment and bloodshed (Isa. 63: 2-4). He stood among “the myrtle trees in the hollow.” The myrtle, growing in low-lying areas, is symbolic of Israel reduced to a state of lowly humiliation. He is standing, not fighting. This reminds us of Habakkuk 3: 6, “He stood and measured the earth.” The Lord does not judge precipitately, but calmly takes account of every matter before judgment.

Behind the red horse and its rider were other red horses, also speaking of judgment and bloodshed. There also were “sorrel” horses, a mixed color between red and orange. This speaks of judgment tempered with mercy. White horses — the symbol of victory — also were present. These other horses were waiting for the time when their proper ends would be accomplished. In some cases severe judgment would fall, in other cases judgment mingled with mercy, then the ultimate victory of God over evil.

Zechariah asks who these are. Then we are told of “the angel who talked with me,” who answers that he would show him. “The angel who talked with me” (spoken of in this way 11 times) is distinguished from “the angel of the Lord.” The answer is actually given by the Man who stood among the myrtle trees, and verse 11 shows this to be “the angel of the Lord” who answers that these horses had been sent by the Lord to walk back and forth through the earth. Then “they”- the red, sorrel and white horses — responded to the angel of the Lord that they had walked back and forth, and all the earth was resting quietly. This seems to be again the patience of God before judging, just as there is often a time of calm before a violent storm. Their walking through the earth indicates their work is not yet finished.

THE LORD'S PROMISE TO COMFORT ZION (vv. 12-17)

Then the angel of the Lord (Christ), the true Intercessor for His people, addresses God, the Lord of hosts, asking, “How long will You not have mercy on Jerusalem and on the cities of Judah, against which You were angry these seventy years?” (v. 12). He is speaking of the 70 years captivity, for though some of Judah had returned to Jerusalem, many of the people were still not really liberated from the oppression of their enemies, as Ezra and Nehemiah bear witness. How much more may the same expression be used today, “O Lord, How long?” — since now it is almost 2000 years since Israel rejected their Messiah, and has continued under the judgment of God.

The Lord's answer to the angel who talked with Zechariah was with good and comfortable words, for God is the God of all comfort and does not desire His people to be discouraged by their circumstances, but to be encouraged in the Lord. Therefore the angel who talked with him gave instructions to Zechariah to cry, saying, “Thus says the Lord of hosts, “I am zealous for Jerusalem and for Zion with great zeal.” Jerusalem was God's center, and He would not give her up in spite of the many failures of His people. The King James Version uses the word, “jealous,” for this is used in the sense of its dictionary meaning of “protective and solicitous.” This is jealousy of an admirable kind. He also calls Jerusalem “Zion” which is the special name given her in view of the great blessing she will receive in the Millennium — the thousand year reign of the Lord Jesus following the tribulation. Zion means “sunny,” for it anticipates “the Sun of Righteousness” who will arise to Israel with healing in His wings (Mal. 4: 2), speaking of the coming of the Lord Jesus in majestic glory.

Also, God announces His extreme displeasure with the nations who were at ease and taking advantage of their prosperous circumstances to oppress the Jews because they were downtrodden and afflicted. It was true that God had been displeased with His own people and had allowed them to suffer for their disobedience, even using the Gentile nations to punish them in many ways. So the nations had helped God punish Israel, “but with evil intent” (v. 15), being willing even to cut off Israel from being a nation. Many of the nations since that time have had the same cruel intention, and at the time of the end, with bitter enmity mounting against Israel, the King of the North and his armies will seek to accomplish Israel's destruction. This is not God's purpose when He chastens His people: He has in view their eventual restoration and blessing.

Therefore it was to be proclaimed to all the people that He had returned to Jerusalem with mercies. If they were in a humble state to receive mercy, they would be greatly blessed. God's house would be built in the city, and a line would be stretched forth upon Jerusalem. Zechariah 2: 1 refers to this measuring line, which indicates God's vital interest in discerning the precise condition of Jerusalem and blessing it according to His own wise estimate in due time.

Again Zechariah is told to “proclaim,” raising his voice to draw the attention of all the people, “Thus says the Lord of hosts.” This name of God is emphasized in Zechariah, Haggai and Malachi at a time when Judah was far from a “host” (many people), but had been reduced to a very small number. What a mercy that God was not reduced: He was still “the Lord of hosts,” and He promises “My cities shall again spread out through prosperity: the Lord will again comfort Zion, and will again choose Jerusalem” (v. 17). The complete fulfillment of this will only be when Zion becomes in truth the “sunny” metropolis of the world. This will be when Jerusalem is chosen a second time as the true “foundation of peace,” with which name she will then prove consistent during the age to come, the Millennium.

THE FOUR HORNS AND FOUR CARPENTERS (vv. 18-21)

A vision of four horns now draws the attention of Zechariah. He asks the angel who talked with him the significance of these horns, and is told they are the horns that have scattered Judah, Israel and Jerusalem. Verse 21 shows they are Gentiles. Daniel 7: 4-7 identifies these four kingdoms. The first, a lion with eagles' wings (v. 4), is Babylon. The second, a bear (v. 5), is the kingdom of the Medes and Persians. the third, like a leopard with four wings and four heads (v. 6), is the Grecian empire. The fourth, a strong, terrible beast with iron teeth (v. 7), is the Roman empire. Daniel 2: 37-40 confirms this from a different viewpoint.

These four enemies have distinct characters, each being responsible for harming and scattering Judah, Israel and Jerusalem. Babylon speaks of dignified, despotic rule as emphasized in Nebuchadnezzar who executed people as he pleased and kept alive whomever he desired (Dan. 5: 19). The Medes and Persians prided themselves on making laws that could not be changed (Dan. 6: 8). This is stern, proud legality. Greece stands for self-righteous indignation, as seen in Daniel 8: 5-8. Alexander, the he-goat, was moved with bitter anger against the ram (Medes and Persians). The Roman empire illustrates the brute strength by which that empire ruled, taking control by the force of superior strength.

These very evils have repeated themselves in the history of the Church on earth, and she too has suffered greatly for this. First, people have exalted themselves, assuming a dignity of being spiritually above the common level of the saints of God, and others have willingly given them this place. When this system of things breaks down, as it will, then the people resort to the principle of imposing binding laws, as did the Medes and Persians. They may begin with relatively good rules and regulations, then degenerate to bad rules. But whether good or bad, they set aside the pure grace of God, which is the only principle on which the Church can receive blessing from God. This legality must break down too. The laws become so intolerable that people revolt against them with self-righteous indignation, reacting in bitter anger that throws off the restraints of law. Still, when not turning in faith to the pure grace of God, their new liberty is only freedom to pursue their own willful ways. This brings confusion, for every individual's will is contrary to those of others, and unity is hopeless. Out of such a situation the natural result is that the strongest will becomes predominant: might becomes right, just as the Roman empire (the strong one) became the oppressor of God's people.

What is the answer? The Lord also showed Zechariah four carpenters, and Zechariah asked for what purpose these came. The answer is that, while the four horns have scattered Judah, the carpenters had come to terrify and cast out the horns of the nations. Their work is constructive, effective and decisive, but the actual fulfillment of this could not be in Zechariah's time, for the Grecian and Roman empires had not even arisen.

Ezra 5: 1-2 furnishes us with the names of four men who strikingly resemble these four carpenters, all of whom were present at that time: Haggai, Zechariah, Zerubbabel and Joshua. The first two were prophets, Zerubbabel the governor and Joshua the high priest. All of these are pictures of the Lord Jesus, the one predominant Carpenter, but as seen in the four distinct characters in which the four Gospels present Him.

Zerubbabel, the governor, is typical of Christ as seen in Matthew, God's anointed King. As such He is in contrast to Babylon whose dignified pride and authority He reduces to nothing, while He takes the place of absolute authority.

Haggai, the servant-prophet, is a type of Christ as seen in Mark, the lowly Servant of God, a contrast to the haughty legality of the Medes and Persians. In this willing, humble, lowly service of the Lord Jesus is the destruction of the spirit of legality, for as such He attracts the willing-hearted devotion of those who are born of God.

Joshua, the high priest, typifies Christ as seen in Luke, the sinless Son of Man, who, because He has in grace become partaker of flesh and blood (Heb. 2: 14-17), is “the one Mediator between God and men, the Man Christ Jesus.” Thus He is contrasted to Grecian self-righteous anger as the Intercessor on behalf of those who fall. He triumphs wonderfully over the wrath of the people.

Zechariah is a prophet who emphasizes the deity of the Lord Jesus (Zech. 9: 14-16; Zech. 12: 10; Zech. 13: 7; Zech. 14: 5-17.) This corresponds to John's Gospel, and indicates the eternal majesty and power by which the Lord Jesus will overcome the brute strength of Rome and the strong wills of those who have sought to dominate the Church of God in this present age. How marvelous is every character in which we see this blessed Christ of God in His casting out of evil and building that which glorifies God for eternity! In all four of these wondrous aspects of His glory, He is indeed “the Carpenter.”

ZECHARIAH 2

The Third Vision — A Man With a Measuring Line (vv. 1-5)

Another vision draws the eyes of Zechariah-a man with a measuring line. Zechariah 1: 16 told of a line being stretched upon Jerusalem. Now, in answer to Zechariah's question, the Man tells him that he has come to measure the length and breadth of Jerusalem. This Man is the Lord Jesus who alone is capable of discerning the precision of God's counsels in regard to the future blessing of the earthly Jerusalem. Notice that only the length and breadth are measured. In contrast, Revelation 21: 15-16 shows the measuring of the heavenly Jerusalem. “Its length, breadth, and height are equal.” The height of the earthly city is not considered at all.

Two angels are mentioned in verse 3, the angel who talked with Zechariah and another angel who instructs the first to run to tell “this young man” (Zechariah) that “Jerusalem shall be inhabited as towns without walls, because of the multitude of men and livestock in it.” This can only be future, for Jerusalem has never yet been so free from danger as to require no “walls,” no protection from marauding enemies. It looks forward beyond the day of “Jacob's trouble,” the great tribulation, to the millennial reign of the Lord Jesus. The size of Jerusalem will be greatly increased, as “towns” include not only many people, but domestic animals.

Walls will be unnecessary, for the Lord Himself will be a wall of fire encircling the city as well as being “the glory in her midst.” This will be true when Israel is finally broken down in repentance and faith to receive the Messiah whom they had before despised and rejected. In simple, unquestioning faith they then will depend on the proven faithfulness of their blessed Redeemer who cannot fail them. Their walls, gates and bars will go (Ezek. 38: 10-11): the Lord alone will defend them. This should be a clear, ringing testimony to the Church of God today, for we have too often resorted to the help of creatures and of organizations for our protection and help in bearing a witness for Christ before the world. Can we not as fully depend on the Lord alone as Israel will do when once they have received Him?

ISRAEL'S FUTURE JOY SHARED BY MANY NATIONS (vv. 6-13)

Verse 6 is a call to the Jews to flee from the land of the north, and verse 7 indicates this refers to Babylon, where so large a number from Judah settled down in captivity. At this time the Medes and Persians had subdued Babylon, and there was now liberty for the Jews to return to their own land, but many had become wealthy and did not want to be transplanted again. Babylon is east of Israel, but is called the land of the north because in attacking Israel, Nebuchadnezzar had come by way of the north. Since then Israel also has been scattered further north, and therefore the north is specially mentioned in many prophecies concerning Israel's regathering. Yet in verse 6 the Lord also speaks of His spreading Israel abroad as the four winds of heaven-in every direction away from their land. But the larger number have gone northward, great numbers remaining to this day.

Zion is told to deliver herself, for she was dwelling with the daughter of Babylon. This had become a willing, wrong association. When God sent them into captivity, they had no choice but to go (Jer. 39: 9), but when the way was open for them to return, they should certainly have done so, but only 42,360 responded (Ezra 2: 64). Thus, the city (Zion) was considered as still dwelling (settled down) with the daughter of Babylon. The Church too, because of disobedience to God, has been carried into a state of confusion (the meaning of the name Babylon), and we have to bow to the shame of this under God's governmental hand. But should we willingly remain in such confusion when the Lord gives opportunity to be delivered from it and to return to God's center and an honest witness to the truth of the one body of Christ? Many acknowledge the truth of the one body, but few seek grace to put that truth into practice, just as most Jews appreciated Jerusalem (God's center), but remained in Babylon.

Zion has never delivered itself, but God's Word here will have special force to them in a coming day, when they will indeed be delivered. However, God's work with them in this regard will not be completed until “after glory” (v. 8), that is, after the glorious manifestation of the Lord Jesus as King of kings and Lord of lords. He will appear in Jerusalem to Judah first (Zech. 12: 9-14), and the Jews will be broken down in deep repentance before Him. Afterward, He will go forth from Zion (Joel 3: 16) to fight against the King of the North and his armies, together with other armies also, and then Judah shall indeed be delivered. He will be jealous regarding His people, for those who touch them are touching “the apple of His eye,” the pupil, the most sensitive area. He feels deeply everything that affects His beloved people Israel, and certainly no less that which affects His body, the Church.

The Lord would shake His hand upon the nations and they would become a spoil to Israel, who had so long served these nations (v. 9). This great reversal would assure them that the Lord of hosts had sent the Lord Jesus, the Messiah of Israel, who is Himself called “the Lord of hosts” in verse 8. How clear is the truth of the deity of Christ in this declaration from the Lord of hosts that “the Lord of hosts has sent Me.”

No wonder the daughter of Zion is told to sing and rejoice. This same Lord of hosts would come and dwell in the midst of her. He would take the place of central importance, which would cause the greatest rejoicing to the long depressed and troubled people.

The nations would not only be defeated in the deliverance of Israel, but in matchless grace many nations would be blessed in being joined to the Lord, and they too would be called God's people (v. 11). This work would be so clearly a divine one that it is again insisted, “You will know that the Lord of hosts has sent Me to you.” He is both the Sender and the Sent One! Israel's recognition that Christ is God will be a marvelous joy to their hearts.

The Lord will inherit Judah as His portion in the holy land. Judah is the royal tribe from which Christ came. Appropriately, its name means “praise,” the portion that rightly belongs to Him from all His people. He will again choose Jerusalem as His center. It means “the foundation of peace.” The city has not been true to its name in the past, and therefore has never ceased to be troubled by wars. Peace must be founded on righteousness, as Isaiah 32: 17 tells us, “The work of righteousness will be peace, and the effect of righteousness, quietness and assurance forever.” Only when Jerusalem recognizes Jesus as the Son of God will righteousness become the character of the city, and the city finally be consistent with its name, “the foundation of peace.”

“Be silent, all flesh, before the Lord, for He is aroused from His holy habitation” (v. 13). After centuries of turmoil, confusion, trouble, anger and sorrow, how wonderful will be the intervention of the Lord of glory when His long silence is broken by His rising up out of His holy habitation to measure the earth. How becoming then is the call to all flesh to be silent before Him, just as Amos expresses God's command at that time in one word, “Silence!” (Amos 8: 3-JND). It is He alone who can calm the turbulent sea of the world's conflicts, troubles and sorrows. Well might the Lord Jesus tell Israel, “Be still and know that I am God” (Ps. 46: 10).

ZECHARIAH 3

The Fourth Vision — Grace to the Representative High Priest Overcoming Satan's Opposition (vv. 1-5)

In verse 1 the angel who talked with Zechariah showed him Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. We have seen that the Angel of the Lord is Christ. Joshua, being high priest, is a type of Christ, but seen here as representing Israel. Therefore he is clothed with filthy garments as taking the responsibility for Israel's sins. Satan, the accuser (as his name means, is no doubt resisting by means of the accusations he can bring because of Israel' s sins. How overwhelming this guilt would naturally be!

But the words of the Lord to Satan are wonderful: “The Lord rebuke you. Satan! The Lord who has chosen Jerusalem rebuke you. Is this not a brand plucked from the fire?” No matter how great the guilt and shame of the nation of Israel, nothing is too hard for the Lord. He is able to righteously and fully remove the guilt and stigma of sin. The basis of this has already been laid at the cross of Calvary, and today all who trust in the blessed Christ of God are cleansed from their sins by virtue of His great sacrifice. Israel has refused Him for centuries, but when the remnant of Israel eventually receive Him, they will indeed be “a brand plucked out of the fire,” and the iniquity of her land will be removed in one day (v. 9). This chapter then looks forward prophetically to that day.

The Lord then speaks to those who stood by, ordering them to remove the filthy garments from Joshua. This speaks of the purging away of sins, which is one wonderful result of the value of the sacrifice of Christ. All that is filthy is removed, but this is not enough for God. He speaks to Joshua, telling him He has caused his iniquity to pass from him and He will clothe him with festival robes. This is typical of God imputing righteousness to the believer: it is the truth of justification, which has the thought of God judicially declaring the person righteous in total contrast to guilt. Not only has God wiped out our tremendous debt, but has freely given us a credit of righteousness such as delights His own heart. The robe of righteousness is Christ Himself-Christ our righteousness (1 Cor. 1: 30). Israel too, in a coming day, will be beautifully clothed “in Christ.” This will be marvelous pure grace, a wonderful answer to Israel's prayer of Psalm 90: 17, “Let the beauty of the Lord our God be upon us.”

A turban for Joshua's head is specifically mentioned. When Christ is received, the attitude of our minds is totally changed. So will it be for the nation Israel: their thinking will be wonderfully corrected when once they receive their true Messiah (Isa. 53: 4-5). God will have given them their beautiful turban. “And the Angel of the Lord stood by.” Typically it is the Lord Jesus Himself taking a vital interest in the change of His people Israel.

GOVERNMENT FOLLOWING GRACE (vv. 6-7)

Following this work of pure grace, the Angel of the Lord admonishes Joshua. There was no “if” regarding the work of God in grace toward him, but now an “if” is introduced regarding Joshua's judging (or administering) the affairs of God's house and keeping His courts, as well as having a place of dignity among those who stood by. All this depended on Joshua keeping God's charge. Similarly today, though one is saved entirely by the grace of God, yet that one must prove trustworthy in keeping the Word of God if he or she is to be entrusted with any place of honor in connection with maintaining the proper testimony of the house of God, the Assembly. Those who stand by may be all those who have any interest in connection with God's house.

THE BRANCH AND THE STONE (vv. 8-10)

Verses 8 to 10 give a prophetic application to what has gone before. Joshua and his fellows who sit before him (the family of the priests) are told to listen, because they are “a wondrous sign,” that is, they are symbolic as foretelling the future blessing of Israel when the Messiah is revealed in power and glory. God declares, “I am bringing forth My Servant, the Branch.” This is literally, “the Sprout,” referring to the Lord Jesus as a miraculous sprout from the dead stalk of the nation Israel. He is in fact the one source of all their future blessing. Jeremiah 23: 5 shows that “the Branch” is King (as in Matthew). He is Servant as in Mark 3: 8, He is the Man as in Luke 6: 12 and He is Jehovah as in John (Isa. 4: 2).

Verse 9 introduces another type of Christ as the foundation of their blessing, the Stone laid before Joshua. Isaiah 28: 16 refers to this: “Behold, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation.” On this stone are seven eyes. This reminds us of Revelation 5: 6 where we see “seven eyes, which are the seven spirits of God sent out into all the earth.” It speaks of the sevenfold (or complete) discerning power of the Spirit of God seen in the blessed person of the Lord Jesus (as the Lamb in Revelation and the Stone in Zechariah). On the other hand, God's engraving “the graving thereof” speaks of Christ being the very expression (or imprint) of the substance of God (Heb. 1: 3). God has borne witness to this in no uncertain terms when His voice came from the excellent glory, “This is My beloved Son in whom I am well pleased” (2 Peter 1: 17). Engraved in His very person is the precious truth that “in Him dwells all the fullness of the Godhead bodily” (Col. 2: 9). This verse therefore is a lovely witness to the truth of the Trinity being manifested in the blessed person of Christ.

This is the solid foundation on which “the Lord of hosts” can affirm that He will “remove the iniquity of that land in one day (v. 9). Who else can do this but the eternal God (Father, Son and Holy Spirit) manifested in the person of the Lord Jesus? The basis of the removal of guilt has long ago been laid when He laid down His life at Calvary. Though Israel has refused to accept Him as Savior, when God turns that nation's heart back to Himself through great tribulation, the iniquity of the land will be removed in one day, the day Christ will appear in majesty on the Mount of Olives, when the hearts of the people will be melted before Him in genuine repentance (Zech. 12: 10-14).

“In that day,” which involves the ensuing day of the “age to come,” the Millennium, “everyone will invite his neighbor under his vine and under his fig tree (v. 10). The vine is symbolic of Judah planted in the vineyard of Israel (Isa. 5: 7) but desolated because of disobedience (v. 5). The fig tree is a type of Judah restored after the captivity, a fig tree planted in the vineyard (Luke 13: 6), but which the Lord found (when He came) was not bearing fruit. Judah's failure and ruin have been complete, but the grace of the Lord Jesus will restore her wonderfully in that day to come. Her peace and prosperity is pictured beautifully in the quiet, refreshing scenes of social grace and fellowship, every individual being blessed under the vine and under the fig tree. Then all will have learned the wonder of the grace of God in overruling the sad failure of the nation both in her earliest state before the captivity and in her later state after being brought back from captivity. Because they realize deeply that theirs has been a history of failure over and over again, they will so value the grace of God that they will be glad to share their blessing with others.

ZECHARIAH 4

The Fifth Vision — The Lampstand (vv. 1-14)

The next vision requires Zechariah's being awakened by the angel who spoke with him. Our natural inclination would not discern the truth of a vision like this: we are naturally insensible regarding these things and require an awakening by divine power. The essence of the vision is expressed in verse 6: “Not by might, nor by power, but by My Spirit, says the Lord of hosts,” and 1 Corinthians 2: 14 reminds us, “The natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.” We too need an awakening by a power outside of ourselves if we are to understand the things freely given us by God. It must be by divine revelation.

The angel asks what Zechariah sees, for he wants his fullest attention. Zechariah says, “I have looked.” The vision was of a gold lampstand, reminding us of the lampstand in the tabernacle (Ex. 25: 31), with a bowl on the top and seven oil lamps which were fed by seven pipes evidently from the bowl. Also, two olive trees were beside it, one on the right and one on the left side. The oil came from those trees.

The lampstand speaks of Christ in whom all the golden glory of God is manifested. It is He who is the Sustainer of all true testimony for God, of which the light speaks. In the tabernacle the lamps were to be lit so “that they give light in front of it” (the lampstand). The light was not simply to light up the room, but for the display of the lampstand itself, just as the light of God is focused upon the Lord Jesus, the Sustainer of God's testimony.

The interpretation of the two olive trees is found at the end of the chapter, so we will wait until then to consider this.

Zechariah's interest is stirred by this vision (v. 4), though he has to admit to the angel his ignorance of what it means (v. 5). This brings forth the angel's message from God, that is of the most vital consequence, not only for Israel, but for mankind in every sphere and in every age. It is the Word of the Lord addressed to Zerubbabel, for he represents the might and power of government. He is told, “Not by might nor by power, but by My Spirit, says the Lord of hosts.” We have recently seen the startling collapse of authoritarian rule in various Communist countries. The irritation of the people against such rule must eventually break out in rebellion. How good to know that the great authority and power of the Lord Jesus is perfectly balanced by the grace of His Priesthood! The world's kings know nothing of this.

Zerubbabel means “melted by Babylon” which pictures the lowly grace of the Lord Jesus in identifying Himself with Israel in feeling the deep sorrow of her humiliation in captivity to Babylon's tyranny. He who rightly feels the humiliation of Israel's shame is the One who can deliver her from the bondage of Gentile oppression. Therefore, the question, “Who are you, O great mountain?” (v. 7), draws our attention to the Gentile powers, beginning with Babylon, that have been so great an obstacle to Israel's blessing. But before Zerubbabel, this mountain would be reduced to a plain — no obstacle whatever. Certainly Zerubbabel is a picture of the Lord Jesus in this case.

More than this, “He shall bring forth the capstone, with shouts of Grace, grace, to it.” The capstone or topstone of the building (the temple) signifies its completion. Just as Christ is the foundation of the building, so also is He the full completion of it. Grace too will be predominantly seen, in contrast to “might” and “power.” Grace will draw forth shouts of rejoicing on the part of the people. This will be especially true in the day of Israel's restoration, but today believers are privileged to know in advance the reality of the grace of God. This grace is seen in the Lord Jesus as the foundation of the spiritual building, the Church of God, and as “Completer of faith,” the One who brings to a perfect culmination all the counsels of God concerning the Church.

The word of the Lord has further instruction for Zechariah concerning this fifth vision. “The hands of Zerubbabel have laid the foundation of this temple; His hands also shall finish it. Then you will know that the Lord of hosts has sent Me to you” (v. 9). Though considerable time had elapsed between the laying of the foundation of the temple and the time of this prophecy, the temple was far from finished. Yet God decreed plainly that Zerubbabel would finish it. When the finishing took place, it would be the clearest demonstration that it was “Jehovah of hosts” who had “sent Me to you.” Who is this who was sent? The language is intended to emphasize the typical character of this prophecy as looking forward to the future temple in Jerusalem, which Israel knows will be built by the Messiah in His own time. The One therefore whom Jehovah of hosts has sent is the Messiah of Israel, the Lord Jesus. It will be He who gives instructions for both the laying of the foundation of the temple and the completed edifice. In this present day, this is a picture of the spiritual house, the Church, of whom the Lord Jesus is Himself the foundation, the corner-stone and the topstone. He is the Builder and is personally involved in the erection of the entire building.

At the arrival of the glorious age to come, it will be fully manifest to Israel that it is indeed the Lord of hosts, the God of Israel, who has sent the Lord Jesus Christ, the Messiah. No doubts will remain in the minds of the people, though when He came first in lowly grace, they rejected Him as the Son of God sent by the Father.

Meanwhile, while the marvelous glory of the Millennium is held in abeyance, and we see only great weakness instead of power, much failure instead of victory, the Lord asks a question of deepest importance, “Who has despised the day of small things?” While waiting for the coming day of glory, we ought to rejoice in every small occasion of true spiritual blessing which God graciously gives to encourage genuine faith. In the present day God is seeking to impress on us the truth of the words of the Lord Jesus, “He who is faithful in that which is least is faithful also in much” (Luke 16: 10). If He does not give us great blessing in our testimony as to the truth of the gospel or to the truth of the Assembly, it may be because we have lacked faithfulness in maintaining the blessing He has given! At any rate, faith does not despise small things, and can patiently wait for the great things that are promised.

“These seven rejoice to see the plumb line in the hand of Zerubbabel.” Zerubbabel pictures Christ as the Builder whose building is perfectly square vertically as well as horizontally. The seven eyes refer back to Zechariah 3: 9, the eyes in one stone (Christ), which are the eyes of the Lord that range throughout the whole earth. This compares with Revelation 5: 6, “the seven Spirits of God sent out into all the earth,” that is, the seven-fold power of the Spirit of God who takes great delight in drawing attention to Christ as the great Builder of His house. These eyes of perfect discernment are cognizant also of all that transpires throughout the whole earth. In doing so, they find nothing that can remotely compare with the dignity of the person of Christ.

Zechariah's interest is specially awakened by the two olive trees, one on either side of the lampstand (v. 11), and he questions the angel as to this. But before receiving an answer, he questions further as to the two olive branches beside the two golden pipes which empty the golden oil from themselves. These had not been mentioned in verses 2 and 3, but evidently the branches from the trees connected with two golden pipes brought the oil to the seven lamps. As well as the lampstand and the pipes being of gold, the oil is said to be golden oil. This emphasizes the deity of the Spirit of God, just as the glory of Christ's deity is emphasized in the golden lampstand.

The angel answers that the trees with their branches are “the two anointed ones who stand beside the Lord of the whole earth” (v. 14). The significance of this is easily understood when we remember that both priests and kings were commonly anointed with oil in Israel, and if we consider Zechariah 6: 13, that Christ will be priest on His throne. In the Old Testament history this could never take place, for priests could come only from the line of Aaron, and kings could not come from that line. But Christ will be both High Priest and King.

The olive trees therefore symbolize the priesthood and royalty of the Lord Jesus. These two precious facts provide oil for the golden lamp of testimony, that is, the power of the Spirit of God is seen in its wonderful characteristics in connection with the Lord Jesus as being God's chosen King and in His being God's High Priest. Also, as we have seen, the golden lampstand emphasizes the deity of this same blessed Person as the Sustainer of all testimony for God.

ZECHARIAH 5

The Sixth Vision — A Flying Scroll (vv. 1-4)

The five previous visions have beautifully emphasized the grace of God in His restoring great blessing to Israel after years of sorrow and desolation. The two visions (the sixth and seventh) in this chapter are of a different character. Not all “who are of Israel” will have part in Israel's future blessing (Rom. 9: 6). Some will persist in their sin, as Isaiah 26: 10 shows, “Let grace be shown to the wicked, yet he will not learn righteousness; in the land of uprightness he will deal unjustly, and will not behold the majesty of the Lord.” Therefore God will deal with this stubborn perversity in righteous judgment, not in forgiving grace. Sin must be purged from the kingdom of the Lord Jesus Christ.

Zechariah looks up to see a large flying scroll, twenty by ten cubits. It was unrolled for him to discern the measurements, which are the same as the porch of Solomon's temple (1 Kings 6: 3) and of the outer sanctuary of the tabernacle. Writing is seen on both sides, just as was true of the law on the tables of stone (Ex. 32: 15) and later in connection with the scroll of God's judgments in Revelation 5: 1. The scroll shows that God keeps accurate accounts, and just as the law condemns every infraction against it and pronounces a curse against all who disobey it (Deut. 22: 15-26), so this scroll is designated as the curse that goes forth over the face of the whole land. The whole land of Israel had been contaminated by the disobedience of the people, and those who remained in their sinful state of rebellion would suffer the solemn judgment of this curse. The flying of the scroll indicates that when judgment comes it will come swiftly.

Only two classes of guilty people are mentioned here, those who steal and those who swear (v. 3). Verse 4 further designates the swearers as those who swear falsely by God's name. Both would be judged by the curse, the one according to the one side of the scroll, the other according to the other side. This signifies that the one side of the scroll involves sin against mankind (stealing) and the other side sin against God (false swearing). In this case it answers to the summing up of the ten commandments in Luke 10: 17, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself.” Whatever sin we commit against others has the element of stealing in it, and any sin we commit against God will always have some element of falsehood in it. Those who have not judged these roots of evil in their own hearts (those who are not saved) will not escape the curse of the judgment of God, but will be cut off.

It is the Lord of hosts who will bring forth the curse (v. 4). The thief may now enter other people's houses, but the curse will enter his own house, not coming just for a brief visit, but remaining to destroy it to its very foundation. The destruction of its timber and stones is symbolical of the destruction of all the personal interests and possessions of the deluded unbeliever in Israel. This does not speak of the judgment of the lake of fire, but of the Lord, during the tribulation, purging out of His kingdom all things that offend. Therefore this judgment is carried out on earth. Long after that, these same unbelievers will have to stand before the Great White Throne and be judged according to their works (Rev. 20: 11-13).

THE SEVENTH VISION: THE EPHAH AND THE WOMAN (vv. 5-11)

The angel now draws Zechariah's attention to another vision, asking what he sees that “goes forth” (v. 5). The ephah was a standard of measurement, and the vessel of that size took the same name. It stands for the principle of trade and commerce, which should be honest (Ezek. 45: 10), but in Israel was commonly perverted by greed (Amos 8: 5) as we know it is everywhere today. Are things to remain this way? No! God had decreed that the ephah will go forth because “this is their resemblance throughout the earth.” All the land of Israel has been affected adversely by this perversion of the ephah, for the perversion was seen inside the ephah (v. 7). He saw a woman sitting. Women who maintain their scriptural role often are more godly and devoted than are the men, but a woman out of her role can corrupt herself more than the men do, as Jezebel the wife of Ahab illustrates (2 Kings 21: 25). Jezebel is used in the New Testament as the symbol of the wickedness of the false church (Rev. 2: 20), and similarly the false church, Babylon the Great, is pictured as a woman in Revelation 17: 4-5.

The woman here speaks of Israel given up to lust for gain through trade and commerce. She is personified as “Wickedness” and thrust down in the midst of the ephah, with a lead lid weighing a talent (well over 100 pounds or 45 kg.) put over the opening of the ephah. This illustrates what riches commonly accomplish. They become a terrible weight by which the victim is trapped without hope of extrication. Sin must be punished! This vision shows that the root principle of sin will be banished, but those who choose it will also suffer banishment from God.

Having seen in this vision a woman called Wickedness thrown into an ephah and a weighted lid put on its mouth, Zechariah then sees two women coming (v. 9), having wings like a stork, with the wind in their wings. These indicate civil authority and spiritual authority reduced to an evil state, in contrast to Zerubbabel (the civil authority) and Joshua (the spiritual authority) ordained by God for Israel's blessing. By these corrupted authorities apostate Israel (the woman in the ephah) is carried rapidly away from Jerusalem (“the foundation of peace”). The wings of a stork (an unclean fowl of the air) signify satanic power that energizes these authorities.

Where do they carry the ephah? When Zechariah asks this question the angel who spoke with him answered, “To build a house for it in the land of Shinar” (v. 11). This calls to mind the plain in the land of Shinar where the tower of Babel was built (Gen. 11: 2-4). Hence, the carrying of the ephah is the very essence of apostasy (a deliberate turning from the truth of God), indicating that the ungodly in Israel will revert to the same evil designs and intentions that gave birth to the building of the tower of Babel. The ephah will be established there on its own base, a contrast to God's foundation which is in the holy mountains (Ps. 87: 1). How closely related is the lust for base gain (the ephah holding the corrupt woman) to the abhorrent principle of apostasy!

Apostasy can build a house to honor the lust of its greed, and give it high religious dignity, just as is seen in the false church Babylon the Great, in the New Testament (Rev. 18: 10-16). But its foundation is not God's foundation, and total destruction is in store for it, just as “great Babylon” will suffer destruction from the hand of God in a coming day (Rev. 18).

This chapter therefore shows that those in Israel who prefer their own sin will be judged; and the root principle of sin, seen in the rebellion of apostasy, will be relegated to the place where judgment will completely destroy it.

ZECHARIAH 6

The Eighth Vision — Four Chariots (vv. 1-8)

The last of Zechariah's visions is of four chariots coming forth between the two mountains (JND). Note that the definite article “the” is used here, and inasmuch as the city of Jerusalem has been the main subject of Zechariah's prophecy, it is evident that the two mountains are Mount Zion and Mount Olivet, between which lay the valley of Jehoshaphat. They are said to be bronze (or copper) mountains, emphasizing the holiness of God in government. It is manifestly God who is sending them forth with some definite purpose in view.

Red horses were drawing the first chariot, black horses the second, white horses the third, and dappled and strong horses the fourth. These four horses represent some answer from God to the four kingdoms that wasted Israel. Yet in this case it it not direct judgment, but rather the sovereign government of God. The angel answered Zechariah's question by telling him that these horses “are four spirits of heaven who go out from their station before the Lord of all the earth” (v. 5). They are therefore energizing principles working behind the scenes with effective power.

The order of presentation of the colors of the horses is different than in Revelation 6, for the significance is different. Red stands for the power of attraction, just as Babylon, the kingdom of Nebuchadnezzar, drew the attention of all the earth because of its magnificence (Dan. 4: 10-22). So the red horses indicate that the power of God is superior to that of Nebuchadnezzar.

Verse 6 passes by the red when considering the sphere of operation and begins with the black, because the Babylonian kingdom had already given place to the kingdom of the Medes and Persians, so Babylon was no longer a threat to Israel. The Medes and Persians were gradually on the way out too, and the black horses seem to indicate the darkness of that kingdom's eventual extinction. The black horses were going to the north country since the Medes and Persians had extended their kingdom greatly in that direction, so as to awaken the anger of Alexander and the Greeks (Dan. 8: 4-7).

“The white are going after them.” White speaks of victory. Alexander the Great, in defeating the Medes and Persians and in many other engagements, was spectacular in his decisive victories. But true victory is in the hands of the Lord Jesus, and the Grecian empire too would be easily overcome by the sublime victory of the Lord of glory. Alexander's kingdom embraced the same northern areas as did that of the Medes and Persians, but the Lord's white horses would overcome him.

The horses of the fourth chariot are seen as divided in verses 6 and 7, the dappled horses going toward the south country and the strong going to walk back and forth through the earth. This indicates God's action toward the Roman empire, first in its original condition, and secondly in its future condition when revived during the tribulation period. Rome's conquests first took them southward, but when that empire is revived, it will seek to extend its power as widely as possible through the earth. God knows how to meet these things. The dappled horses speak of judgment tempered with mercy, possibly indicating that God's judgment of the original Roman Empire was not so devastating as it will be against the revived Roman Empire, when “the strong horses” will overcome the boasted strength of the beast and his armies. Indeed, the overruling power of God will control and direct the power of Rome even while it is opposed to Him

THE CROWNING OF THE HIGH PRIEST (vv. 9-11).

The eight visions being ended, the word of the Lord comes to Zechariah with a message of great importance. Now that all opposing authority has been put down, as the four chariots indicate, we are to see authority approved by God in its proper place. This is plainly symbolic of the future crowning of the Lord Jesus as priest upon His throne.

Zechariah is told to take an offering from three exiles who had arrived from Babylon and were received into the house of Josiah the son of Zephaniah (v. 10). This is a picture of the remnant of Israel in the time of the end being recovered after long years of exile which began with the captivity of Babylon. Josiah's name means “he will be sustained by Jehovah,” and Zephaniah means “treasured by Jehovah.” The exiles are welcomed into such circumstances, indicating that God valued them and would sustain them. They willingly come with an offering, which speaks of their voluntary appreciation of the Messiah of Israel.

In such a house Zechariah is to make (with the offering) crowns of both gold and silver, an elaborate crown. He was to put this crown on the head of Joshua, the high priest, not on Zerubbabel, the governor. This was most unusual! Joshua was of the line of Aaron, of the tribe of Levi. Priests came from this line, but never kings. Israel's king came from the tribe of Judah. But this occasion symbolizes the fact that Christ will be both Priest and King. He is King, being of the tribe of Judah, and Priest, not of the Aaronic line, but of the order of Melchizedek (Heb. 6: 20).

THE MESSAGE TO JOSHUA (vv. 12-15)

Zechariah is now instructed (v. 12) to tell Joshua the meaning of this symbolic act, so Joshua will not think he was actually to be king. The message came directly from the Lord of hosts, “Behold the Man whose name is the Branch.” It is interesting that over 500 years later, Pilate the governor used these first three words, “Behold the Man” in presenting the Lord Jesus before the Jews (John 19: 5). He probably did not know anything about Zechariah's prophecy, but God put these words into his mouth, to face the Jews with a prophecy they knew referred to the Messiah. Sad to say, it only incensed them instead of convicting them.

We saw in Zechariah 3: 8 that the Branch is literally “the Sprout,” the One who came from the stalk of Jesse, as David did, who specially typifies Christ as King of Israel. He would grow up from His own place. Having a place of lowly rejection to begin with, He would by the power of God grow up or emerge into a place of highest honor and dignity. In this verse the emphasis is on the fact that He is truly “The Man.” Elsewhere the emphasis is on His royalty (Jer. 23: 5), on His being Servant (Zech. 3: 8), and on His being “Jehovah” (Isa. 4: 2). All of these are essential in God's Messiah, but in our chapter both His royalty and His priesthood are considered, and both of these require that He should be a true Man.

The fact is emphasized the second time (v. 13) that He shall build the temple, for man's natural pride would like to think himself capable of doing this. David's thoughts along this line had to be corrected (2 Sam. 7: 11), and Peter's similar thoughts were strongly reproved by God's voice from heaven (Luke 9: 33-35). Orthodox Jews today know this scripture and are looking for their Messiah to come and build the temple. While many Jews are stirred up to desire the Dome of the Rock removed, wanting to replace it by a Jewish temple, yet they fear to do this. Still, by the middle of the seven year “tribulation” period following the Rapture, there will be a temple, erected by humans, in such a location that it will be called “the temple of God” (2 Thess. 2: 4).

The Branch, the Lord Jesus, will build yet another temple of the Lord at Jerusalem that will endure through the Millennium. All previous temples will have been done away, including the one which stands during the tribulation period. Today, however, before the time of the Lord's building of Israel's temple, He is engaged in the building of a spiritual house, the Church of God, adding to that building every convert to Himself as a living stone, and the building is growing “into a holy temple in the Lord” (Eph. 2: 21). Thus, believers are “being built together for a dwelling place of God in the Spirit” (Eph. 2: 22). God dwelling there is the most important feature of the temple. He loves to dwell with His own, whether in the Church today, or with Israel in the millennial age.

Returning to verse 13, “He shall bear the glory.” The glory and honor of being entrusted with the authority of ruling Israel and the whole world will be perfectly safe when borne on the shoulder of this faithful Son of Man. He alone of all men will be able to bear this glory. Even David was not able to bear it: he failed badly, as did Solomon and the kings that followed. “He shall sit and rule on His throne.” This looks forward to the millennial age. Already He is seated with the Father on the Father's throne (Rev. 3: 21), but will take His own throne when coming as the Son of Man in power and glory to subdue all creation under His feet.

More than this, “He shall be a priest on His throne.” No king of Israel could be a priest, for kings were of the tribe of Judah while priests were from Levi. Yet before Israel's existence, there was a man who was both king and priest of the Most High God (Gen. 14: 18). This man, Melchizedek, was typical of Christ, who would combine both offices in His own person (Heb. 7: 1-3). While His kingship establishes His authority, His priesthood adds the wonderful feature of tender grace and sympathy (Heb. 4: 14-16). “The counsel of peace shall be between them both.” While kings and priests of Israel often could not agree, yet in the royalty and priesthood of Christ there is beautiful concord: authority and grace are perfectly balanced in Him, both being fully maintained according to the counsel of God.

The crown would then remain as a memorial in the temple of the Lord to the three men mentioned in verse 10, and as a memorial to the grace or kindness of the son of Zephaniah in having welcomed the three exiles from Babylon. The returning exiles, as we have seen, are typical of the remnant of Israel returning in the last days, and the crowns indicate their giving to the Lord Jesus the place of supreme authority as both King and High Priest of His people. The memorial of their faith will remain, just as will the memorial of the great grace by which they are received back to the land.

Other Israelites would come from “far off” to help build the temple, recognizing the true Messiah in His directing that building process. Peter refers to those “far off” (Acts 2: 39) as the dispersed Israelites, to whom later he writes his first epistle as guided by God (1 Peter 1: 1). On the other hand, Paul writes to Gentiles as having been “far off,” yet brought near by the blood of Christ (Eph. 2: 13), who are made members of the body of Christ along with Jewish believers of this present dispensation of grace.

Whether Zechariah 6: 15 includes Gentiles is a question perhaps not easily settled, but Isaiah 60: 10 prophesies that “the sons of foreigners shall build up your walls,” the walls of the city, not the temple, and that Gentiles will be most cooperative with Israel in that coming day of glory.

The coming of those from far off to help build the temple was an additional confirmation that “the Lord of hosts has sent Me to you.” We may take this as the words of the angel speaking with Zechariah, but it seems to apply in its fullness to the sending of the Messiah in that future day.

This would come to pass if Israel would diligently obey the voice of the Lord their God. But sending of the Messiah will not take place till Israel is brought back from their rebellious wanderings and into subjection to the Word of God. For centuries the nation of Israel has been disobedient, rebellious and scattered as though not a nation at all, stubbornly persisting in their rejection of Christ. When finally they receive Him, then we are told, “Your people shall be volunteers in the day of your power” (Ps. 110: 3).

ZECHARIAH 7

A Question Answered Negatively (vv. 1-7)

The visions and prophecies of the first six chapters are connected with the eighth month of the second year of the reign of Darius (Zech. 1: 1). It is two years later when the question of Zechariah 7: 3 arises. In this chapter the Lord answers the question negatively, and gives the positive answer in Zechariah 8.

The question is asked by men sent to the house of the Lord from Bethel (JND). They had been sent to pray and to ask the priests and prophets in Jerusalem, “Should I weep in the fifth month and fast as I have done for so many years?” The fast of the fifth month was in memory of the destruction of the first temple. Now the temple was being rebuilt (it was finished within two years after this: Ezra 6: 15), was it necessary to continue this fast?

Bethel was one of the two centers where Jeroboam set up his idolatrous worship (1 Kings 12: 28-29) when he separated the ten tribes from Judah and Benjamin. The Assyrian took the ten tribes into captivity before the temple was destroyed (2 Kings 17: 6), yet here we find men of Bethel who were mourning the destruction of Jerusalem's temple. It is good to see this evidence of their being drawn back to Judah and the center of worship that God had established in Israel. God's temple now meant enough to them that they were mourning over its destruction, and were glad to see it being rebuilt.

The Lord answered this question through Zechariah. The answer was addressed not only to those who asked the question, but to all the people of the land, and to the priests particularly, who were commonly the representatives of the people. Yet the question is only partially answered in this chapter: the positive side of the answer awaits Zechariah 8. The answer begins (v. 5) in the form of another question, “When you fasted and mourned in the fifth and seventh months, during those seventy years, did you really fast for Me — for Me?” The Lord adds a fast in the seventh month, which was another fast in memory of the murder of Gedaliah by Ishmael (Jer. 41: 1-2). The Lord makes it a serious question as to whether these fasts were out of concern for His glory or whether Israel had selfish motives. On the other hand also, when instead of fasting they ate and drank, were they not doing this entirely for themselves and not eating and drinking to the glory of God? Whether or not the fasts had begun with proper motives, they did not continue that way. They had degenerated into mere formal and selfish observations, just as later on we read of “the Jews' Passover” (John 2: 13) and “the Jews' feast of Tabernacles” (John 7: 2), though these had been called “the feasts of the Lord” when instituted in Leviticus 23: 4.

In verse 7 the Lord reminds Israel that He had spoken by the prophets in this same way to the nation before the captivity took place “when Jerusalem and the cities around it were inhabited and prosperous.” Isaiah's prophecy is most pointed in this matter (Isa. 58: 3-7). He wrote in the days of Uzziah, Jotham, Ahaz and Hezekiah, previous to Judah's captivity. They had before ignored God's messages and suffered for it. Let them take a warning that they may rightly respond now!

A FURTHER MESSAGE FROM GOD (vv. 8-14)

The message from verses 4-7 has been one of serious reproof. The Lord gives another message beginning with verse 8, this time adding exhortation as to the proper attitude to accompany fasting, while showing that this attitude had been lacking in Israel. As a result the people were scattered among the nations.

If their fast was honestly for God, then they would show it in their attitude toward others. They would execute true judgment, being fairminded in their dealings, which would require showing mercy and compassion. They are told not to oppress the widow. Unscrupulous people will take cruel advantage of a widow's lack of knowledge as to business matters. The fatherless, the strangers and the poor also are in a position that leaves them vulnerable to such people. Yet this is negative: the New Testament goes much further than this, as for example Galatians 6: 10, “Therefore, as we have opportunity, let us do good to all.” We surely ought not merely to refrain from doing evil, but should positively do good.

Israel had refused to listen to God's prophets, but closed their ears against the truth of God's Word (v. 11). They had deliberately made their hearts as hard as a rock, so the law of God would make no impression, nor His Word sent by His Spirit through the prophets. For this reason the great wrath of God burned against them (v. 12).

Just as God cried loudly to Israel but they would not listen, so when at last they cry out in distress when suffering the results of their rebellion, so God said He would not listen (v. 13). Rather, in His righteous government, He scattered them from their land among many nations where they were strangers (v. 14). Since they did not want God, He put them in the company of those who did not know God, that they might learn by experience the bitterness of being away from the kindness and care of their faithful Creator. Their land was left desolate as an awesome governmental judgment from God, with not even travelers passing through it. This was true during the 70 years of captivity and has since been repeated when Israel rejected the Lord Jesus when He came in grace. Now, after many centuries, God is showing mercy in many returning to the land with the nation of Israel firmly established.

The negative side of the answer of God thus emphasizes that Israel had not learned to take to heart the significance of their fasting. Therefore they are not told to cease their fasting, for despite the little apparent revival God had given them, they had not learned the self-judgment God was seeking to teach them.

ZECHARIAH 8

The Positive Answer (vv. 1-17)

In this chapter the Lord gives a wonderfully positive answer to the question of Zechariah 7: 2. The positive answer is found only in His own great and effective work to which the eyes of Israel are to be directed. Yet the answer looks forward, far beyond any small measure of revival in Israel, to the time when God restores the nation permanently in the age of millennial glory.

Another direct word from the Lord of hosts comes to Zechariah, not regarding Israel's guilt, but to affirm His own great jealousy for Zion's welfare. Zion (meaning sunny) is Jerusalem's name given in view of Christ's coming to her as “the Sun of Righteousness” (Mal. 4: 2) in a future day. The Lord adds, “I am zealous for Zion with great zeal” (v. 2). How rightly He hates the evil that has caused His people to fall and to be estranged from Him! When He judges His anger will burn and He will accomplish His ends.

His promise is irrevocable in spite of Israel's failure. “I will return to Zion and dwell in the midst of Jerusalem” (v. 3). The fulfillment of this has been delayed for many centuries, and Israel's failure has been the cause of the delay. In fact, God did return in person when Christ came into the world, but Israel coldly rejected Him, causing further delay to His dwelling in their midst. Only when their attitude toward the Lord Jesus is sovereignly changed to one of faith and submission will they be blessed with the joy of His presence in their midst. Then “Jerusalem shall be called the City of Truth, the Mountain of the Lord of hosts, the Holy Mountain.” What a contrast indeed to what Revelation 11: 8 has to say of Jerusalem: “the great city which spiritually is called Sodom and Egypt.” The change will be absolutely the Lord's doing. He will change their corruption (their Sodom character) into truth, and their independence of God (their Egyptian character) into holiness. Wonderful work of divine grace and power!

The permanence of the blessing of the Millennium is seen in verse 4, which tells us, “Old men and old women shall again sit in the streets of Jerusalem, each one with his staff in his hand because of great age.” At the time of writing, only the young and virile had been able to survive the rigors of captivity and wars, and only the comparatively young had returned from the captivity. But during the Millennium many people will live through the entire thousand years, so their age will be great, yet they will not die.

The streets will be filled with children playing, not filled with civil rights marches and protests and crime. Today the streets are the most dangerous areas for children to play, but whatever modes of transportation will then be used, they will pose no threat even to children. The pleasant circumstances of prosperity and contentment will be such a contrast to the world's present day confusion.

When the time comes for this to take place, it will seem too difficult in the eyes of the godly remnant of Israel (v. 6). Will it also be too difficult in God's eyes? It will involve tremendous changes that even we today may find it hard to imagine. What will happen to the results of the industrial revolution? What of all the amazing inventions that have flooded the world's markets? There is no question that all the world's weapons of war will be done away, but what of its advanced methods of rapid transportation, cars, trucks, planes, space ships, etc.? Distribution of food will be necessary, and garbage disposal. Homes will be built, crops planted, clothing manufactured, and many other things will require the work of people's hands. But where will the line be drawn? At least there will not be the complications of present day society. The simplicity of living is emphasized wherever the Millennium is spoken of in Scripture. Accidental death will apparently never take place, nor the death of an infant (Isa. 65: 18-25). Whatever changes God sees fit to introduce, He will accomplish His promise perfectly in spite of any objections unbelief may advance.

For the fourth time in this chapter the words are repeated, “Thus says the Lord of hosts” (v. 7). He is emphasizing the absolute truth of what He says. Though the returned remnant of Israel was very small, God was still “the Lord of hosts,” the Commander of multitudes. Though Israel was scattered far from their land, and are still scattered, He will save them just as simply as He saved the remnant from the captivity of the Medes and Persians. He will bring them back eventually to dwell in the midst of Jerusalem, where He will own them as His own people (v. 8). In Hosea 1: 9 God speaks of disowning Israel, calling them “not My people” because of their rebellion against Him. But in the future, they will have pleasure in obeying Him.

Again, for the fifth time in this chapter (v. 9) Israel is told, “Thus says the Lord of hosts.” In this case He asks for a fitting response from the nation, though He later affirms again the certainty of His own work, interspersing this with appeals to them to act consistently in view of God's faithfulness. “Let your hands be strong.” They were not to wait for the coming day of glory to act for God, but “You who have been hearing in these days these words by the mouth of the prophets” were called upon to be strong now. The prophets had prophesied when the foundation of the restored temple was laid. God had spoken by the prophets. The people were therefore responsible to listen and apply themselves to obey. This was more important than being occupied with questions as to whether or not they should fast at certain times. The temple signified God's dwelling among them. This wonderful fact should have had deep effect on the heart of every Israelite.

“For before these days, while the land was lying desolate for seventy years, there were no wages for man nor hire for beast; there was no peace from the enemy for whoever went out or came in; for I set all men, everyone, against his neighbor” (v. 10). This was the hand of God in discipline, not merely unfortunate circumstances. He had changed Israel's circumstances before from favorable to miserable. His power is just as effective to change them back again. This power not only changed circumstances, but also influenced the attitude of people, setting them against one another. By the same power God could change people's attitudes as well as their outward circumstances. In other words, they sorely need God!

“But now I will not treat the remnant of this people as in the former days, says the Lord of hosts” (v. 11). The little reviving God had given in restoring the small fraction of the people after the captivity partially fulfilled this promise, but the revival did not last. So it was only a small pledge of the later complete fulfillment, which will take place in the millennial kingdom of the Lord Jesus.

God will then make the seed they sow to prosper and cause their vines to produce fruit (v. 12). The ground will bring forth abundance. The heavens will give dew, not wild rainstorms, but gentle moisture necessary for growth, given at night with no inconvenience for mankind. God will cause the remnant of Israel to possess all these blessings in His own time.

As to the people themselves, whether Judah or Israel, they then will no longer be a curse among the Gentiles, as they have been for centuries (v. 13). Gentiles have generally despised the Jewish people, yet their identity as Jews has been maintained throughout the years in spite of their being scattered away from their land. In every country where they have been dispersed they have been considered a curse. But God will save them and they will become a blessing, recognized as such by the nations. This will be another miraculous result of God's work of grace in their hearts. He tells them, “Do not fear, let your hands be strong.” Their situation at the time caused them to fear the opposition of the nations, but since God Himself will eventually change this opposition into approval, why not now be strong to do the will of God?

Again with the expression, “Thus says the Lord of hosts” (v. 14), the faithfulness of God in carrying out His Word is pressed on Israel. When His righteous punishment had been executed in the past because their fathers had provoked Him to anger, He had not repented of His expressed warnings, but carried out His Word. He meant what He said. Similarly, His thoughts of doing well to Israel have been expressed in this very chapter and in the great field of prophecy (v. 15). In this case His Word will not fail either. Will they not trust Him as fully for the second as for the first? Well might they be told then not to fear, but to let their hands be strong. They may depend utterly on the faithfulness of God to uphold them.

With the basis of God's faithfulness, how becoming and right it is that He should expect a true response, as is seen in verses 16 and 17. Notice, however, that no selfish motive on God's part is involved in what He requires. Rather, His concern is for the welfare of others. He insists that they speak the truth to neighbors: one should not deceive another. Also, those who held the office of judges in the gates are expected to execute the judgment of truth that has the element of peace instead of resentment, as was often the reaction to court judgments in those days, just as in our days. God is deeply concerned as to how we consider one another.

Verse 17 goes deeper than verse 16. Verse 16 refers to actions and verse 17 to thoughts. Imagining evil even in one's heart toward one's neighbor is forbidden, as is loving a false oath. God knows our motives, and we must judge them as in the sight of God, for He hates all evil, whether evil actions or evil thoughts.

THE FASTS TURNED INTO FEASTS (vv. 18-23)

Verses 18 and 19 connect with the question of Zechariah 7: 3 and with the negative answer in Zechariah 7: 5-6. Here we have the positive answer in a way far higher than the questioners had ever imagined. For the seventh time in the chapter the message is prefaced with the words, “Thus says the Lord of hosts.” The men from Bethel had asked only about observing the fast of the fifth month. In the negative answer God had added the fast of the seventh month (Zech. 7: 5). Now two more fasts are added to these, those of the fourth and tenth months. The fast of the fourth month was in memory of Nebuchadnezzar's taking the city Jerusalem (2 Kings 25: 3-4). That of the tenth month commemorated the beginning of the siege of Jerusalem in the ninth year of Zedekiah (1 Kings 25: 1).

Rather than telling the men of Bethel to no longer observe these fasts, the Lord tells them that all of these fasts will be turned into cheerful feasts of joy and gladness for the house of Judah. This refers to the future because Judah has not taken to heart the serious significance of the fasts in humbling themselves in self-judgment and faith in the Son of God. Yet God's answer in grace far transcends all that anyone could imagine, and He will wonderfully carry out His Word. Because of the certainty of this, they are told to love truth and peace. God has spoken the truth; therefore love it. If one's thoughts conflict with this, he does not really love peace: if he loves peace, he will not entertain thoughts of conflict with God.

In verse 9 for the eighth time we are told, “Thus says the Lord of hosts.” In this case the Lord promises that the blessing will not be confined to the house of Judah. The inhabitants of many cities will come to share in the joy that Judah is given. These are the cities of Israel. Their refreshing desire for fellowship then will lead those of one city to go to another, so that together they might go up to supplicate the Lord at Jerusalem. The unity of Israel will be far more than formal, but will issue from willing hearts.

In verse 22 the blessing is seen to be wider still. Many peoples and strong nations will also come to seek the Lord and present their supplication before Him at Jerusalem. Gentiles will recognize His glory as being identified with the people of Israel whom they had long despised. How marvelous this work of grace will be! What a change from present day intrigue, distrust, hatred and violence even within Israel and in all the nations toward her!

Again, for the ninth time in the chapter it is emphasized, “Thus says the Lord of hosts.” When those days arrive, as many as ten Gentiles will be attracted to one Jew, not to terrorize him, but to seek his favor, for, they will say, “we have heard that God is with you” (v. 23). In fact, the name of the city will be “The Lord is there” (Ezek. 38: 35).

ZECHARIAH 9

Syria, Tyre and Philistia to Fall Under Judgment (vv. 1-8)

Beginning with this chapter the book of Zechariah has a distinctly different character. No dates are mentioned as in the first section of the book (chapters 1 to 8), and no more visions are found. Zechariah 9: 1 gives the emphasis of all the remaining chapters, “the burden of the Word of the Lord.” The word burden has the thought of a weight heavy to bear, for God is bringing His displeasure to bear on mankind, and He intends people to feel it.

The land of Hadrach is mentioned first, though it is the only occurrence of this name in Scripture. Hadrach was a city near Damascus, the capital of Syria. The land of Hadrach was to come under God's displeasure, but Damascus was the place on which it was to rest. The best translation of the last part of verse 1 is found in JND's version: “For Jehovah hath an eye upon men, and upon all the tribes of Israel.” “The eyes of the Lord are in every place, keeping watch on the evil and the good (Prov. 15: 3). When judgment must fall, those eyes will be “like a flame of fire” (Rev. 1: 14). They scrutinize and discern everything as it is. This judgment against Damascus and the land adjoining it was carried out in measure not too long after the prophecy, when Alexander the Great invaded and conquered the land, but there is a longer range, yet future fulfillment. Syria, at the time of the end, will have an active part in the invasion by the King of the North into Israel, and will suffer God's judgment for this. The King of the North is also called “the King of Assyria” (Dan. 11: 40; Isa. 8: 7-8). The Assyrian empire included Syria, Iraq and other surrounding nations. Hamath also (v. 2), a district bordering on Damascus, will suffer a like judgment. It was “at Riblah in the land of Hamath” that a large number of officials of Judah were executed by Nebuzaradan, captain of Nebuchadnezzar's guard, when he took them captive from Jerusalem (2 Kings 25: 18-21). This cold blooded murder would be still in the memory of the people, and surely also in God's memory. “Tyre and Sidon, though they are very wise,” will not escape the judgment of God. These cities were in Phoenicia (present day Lebanon) south of Hamath. Tyre was famous for having built a stronghold that the nations were unable to conquer, not even Nebuchadnezzar who had besieged it for many years. This verse refers to what is called the new Tyre, built on an island and highly fortified, having a surrounding wall 150 feet or 46 meters high.

God observed Tyre, not only as building a secure stronghold, but making herself wealthy. In Joshua 19: 29 she is called “the fortified city of Tyre,” and in Isaiah 23 both Tyre and Sidon are seen as centers of trade and commerce (specially verse 8).

“Behold, the Lord will cast her out; He will destroy her power in the sea, and she will be devoured by fire” (v. 4). This devastating judgment was later carried out on Tyre by Alexander the Great. His armies besieged the city for seven months before finally taking it and massacring ten thousand inhabitants. However secure or wealthy people make themselves, God will break it down to nothing. There is no true security and no true wealth except in a genuine, dependent faith in the living God. Though these cities have in measure been built up again today, the future judgments of the tribulation will completely fulfill the prophecy of their destruction.

Somewhat further south, the land of the Philistines is next considered. Four of its chief cities are mentioned (Gath being omitted). “Ashkelon shall see it and fear; Gaza also shall be very sorrowful: and Ekron, for He dried up her expectation. The king shall perish from Gaza, and Ashkelon shall not be inhabited” (v. 5). “A mixed race shall settle in Ashdod, and I will cut off the pride of the Philistines” (v. 6). There have been partial fulfillments of these judgments too, but the complete fulfillment will be at the time of the end. The evils that descend on these cities will serve to cut off Philistine pride. When God does this, He also says He will take away the blood from his mouth (v. 7). The word his intimates that the Philistines are looked at as one person. It is the blood of his idolatrous sacrifices that is taken from his mouth. No longer will his mouth speak falsely. “Abominations” is another word for idols, and the Philistines will be no longer ingesting the evil teachings of idolatry. So there is good accomplished by God's judgments. There will be a remnant of the Philistines who will be “for our God” and will be leaders in Judah, “and Ekron as a Jebusite.” At least some of the Jebusites (previous inhabitants of Jerusalem) were incorporated into Israel (2 Sam. 24: 18-25). “Araunah the Jebusite” was one who wanted to give his property to David so that David could use it in sacrifice to God.

God would also camp about His house because of the army (v. 8). His house is the literal temple in Jerusalem, which He would protect by His sovereign power when the oppressing army invades the land. This was partially fulfilled when Alexander the Great came to Jerusalem, intending to destroy it. But, instead of fortifying the city to fight against him, the Jews (according to Josephus) prayed earnestly to God, then the high priest led a procession of robed priests out of the city to meet Alexander. He was so impressed by this action that he not only spared the city, but showed the Jews many favours. This most interesting history is found in “The Antiquities of the Jews,” Book XI, the latter part of Zechariah 8.

However, this verse has never been completely fulfilled, for it is added, “no oppressor shall pass through them any more.” The army of the King of the North at the time of the end shall “overwhelm them and pass through” (Dan. 11: 40). Only when this last oppressor has been judged will the prophecy receive its final fulfillment. Meanwhile, the Lord knows how to encamp around the site of the temple and to preserve His own interests among His people. “For,” He says, “now I have seen with my eyes” (v. 8). The same eyes of which verse 1 speaks have taken full cognizance of all that concerns Israel, including the opposition of its oppressors, and Israel may rest in the knowledge that the Lord sees all. This is a precious rest too for every believer today.

ISRAEL'S MESSIAH ANNOUNCED (vv. 9-17)

Verse 9 is unique in its beauty, standing alone in contrast to all that has gone before and that which follows. It announces the first coming of the Lord Jesus, being presented to Israel in lowly humility and grace. “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey.” The daughter speaks of the godly remnant of Israel who have purified themselves from the general corruption of the land, being purified by faith in the Messiah of Israel. Zion being mentioned reminds us that the true blessing of this remnant awaits the sunshine of the glory of the Millennium, for Zion means sunny. Zion is also called the daughter of Jerusalem, for the two names are necessary to give adequate testimony to the character of the city. Jerusalem means the foundation of peace, for peace must have a righteous foundation.

“Behold your King is coming.” Though this was announced by Zechariah many years before the actual coming of the Lord Jesus into the world, yet Israel was not ready to receive Him when He came. He fulfilled the prophecy to the letter: “He is just.” His character on earth was beyond the slightest question. Even His enemies bore witness, “Teacher, we know that You are true (Matt. 22: 16). Far more than this, thank God, He gave himself in sacrifice for our sins to accomplish eternal salvation for mankind, though this was not understood at the time of His death.

Though justice is to be expected of a king, it is added that He is “lowly,” which is not a what people would expect in a king — a character indeed that was not appreciated by Israel when the blessed Lord Jesus was manifested on earth. Therefore they despised Him in spite of their own scriptures foretelling that this would be true of their Messiah. He would come to Jerusalem riding a colt of a donkey. There is no record of any king of Israel riding a donkey, for the donkey is the symbol of lowliness. Normally a king would ride a horse, the symbol of strength and conquest, as will be true of the Lord Jesus when He comes forth in majestic power as “King of kings and Lord of lords” (Rev. 19: 11-16) in a future day. But when He was presented to Israel riding a donkey (Luke 19: 25-40), He was not recognized by His own people in spite of this striking prophecy, and was openly resisted by the Pharisees (v. 39).

Another significant fact here is that it was the colt of a donkey. He rode a young animal, unbroken, as Luke 19: 30 proves. In spite of never having been ridden before, it was fully submissive to the Lord Jesus. Israel ought to have learned from this, that they too should submit to the authority of the lowly Son of Man.

Verse 9 goes far beyond verse 8. There has now been an intervening length of time approaching 2000 years, for the dominion of the King of kings has not yet been established “from sea to sea.” God will cut off the chariot from Ephraim and the horse from Jerusalem. Ephraim headed the ten tribes as separated from Judah and Benjamin, and of course Jerusalem was the center of Judah's worship. Jehu, king over the ten tribes, was a fit man to display the power of the chariot in ruthless warfare (2 Kings 9: 20). In Jerusalem Solomon had 40,000 stalls of horses and 12,000 horsemen. He also had chariots, but his horses, specially those brought from Egypt, are emphasized (2 Chr. 1: 16). The battle bow shall be cut off. How wonderful will be the day when armaments are no more!

“He shall speak peace to the nations.” This is the King of verse 9. When His voice speaks, it will be as He spoke to the raging sea, “Peace, be still” (Mark 4: 39), and immediately there was a great calm. His dominion will be “from sea to sea and from the River to the ends of the earth.” Though He speaks peace to the Gentile nations, yet His dominion in the following words is seen to be specially over Israel. “From sea to sea” speaks of the Mediterranean to the Persian Gulf, and the river is the Euphrates, bordering the northeast. To the ends of the earth would intimate what God said to Abraham, as far as the Nile, the river of Egypt (Gen. 15: 18). This defines the extent of Israel's borders in the age to come, the Millennium.

It may be that verse 11 is addressed to the daughter of Zion (v. 9), unless God is addressing the King. “Because of the blood of your covenant” refers to the new covenant confirmed to Israel by the blood of Christ shed on Calvary. Jeremiah 31: 31-34 is a prophecy of that covenant, and in Matthew 26: 27-28 the Lord Jesus affirms the truth of “the blood of the new covenant” as connected with His own imminent death. That covenant made with Israel will become effective for them only when they recognize Christ as their Messiah, so this prophecy of Zechariah refers to that day when “you prisoners of hope” (the many Jews who have been in Gentile bondage) will be sent forth out of the pit wherein is no water. After years of such bondage, deprived of the refreshing water of the Word of God, what a relief this will be to the distressed remnant of Israel!

The prisoners of hope are therefore urged to return again to the stronghold (v. 12). They are not to think of themselves as prisoners hopeless in their captivity, but having reason for hope because of the promise of God. But that promise is vitally connected with “the stronghold,” the promised Messiah of Israel. They need Him! In fact a further promise is given them: “Even today I declare that I will restore double to you.” This reminds us of Job, who, after he had passed through his dreadful affliction, was given double the wealth he had previously (Job 42: 10). God's thoughts toward us are always of grace, though He may allow trials that sometimes seem unbearable. For believers the end will be marvelously wonderful. Verse 13 speaks of Judah and Ephraim both being weapons in God's hand, so this looks on to the time of the end when the tribes are united again, and Greece, though it had not yet risen, will be fully defeated after all of its oppression of Israel, as will all other Gentile oppressors.

“Then the Lord will be seen over them” (v. 14). He will visibly take His place as Commander of His armies, and His arrow will go forth like lightning. Judgment will be swift and decisive. The Lord God blowing the trumpet speaks of His declared testimony against evil that will be heard by all the world. His marching with whirlwinds from the south is interesting, for the south generally speaks of favorable circumstances, but out of such circumstances there can be sudden, unexpected trouble for men. When the south wind blew softly, the sailors in Acts 27: 13 supposed they had gained their purpose, but they soon encountered a violent storm. Thus, when people say, “Peace and safety,” then sudden destruction will come upon them (1 Thess. 5: 3), just as “whirlwinds from the south.”

Verse 14 said, “the Lord will be seen over them.” Now verse 15 adds, “The Lord of hosts will defend them,” that is, His people Israel. This is a figurative devouring of enemies on the part of Israel, and a trampling down of any opposition of the enemy. The drinking too is a picture of their shedding the blood of their enemies and making a noise of exultation, similar to the noise of one who has been drinking. Being filled like bowls speaks of their being fully satisfied with the results of the solemn judgment of God against their enemies. “Like the corners of the altar” reminds us of the blood of the sin offering on the four horns of the altar of burnt offering (Lev. 4: 25). This speaks of a relationship with God being established on the basis of the sacrifice and bloodshedding of Christ. The destruction of enemies is not only for Israel's relief, but to make Israel realize more fully the value of Christ's sacrifice on their account. We too should realize something of this. Since God must severely punish the ungodly for their persistent rebellion against His authority, and we ourselves are to witness the dreadful judgment of God carried out in perfect righteousness at the Great White Throne (Rev. 20: 11-15), we shall be all the more impressed by, and thankful for, the one great sacrifice of the Lord Jesus by which we too are delivered from such judgment.

“The Lord their God will save them” (v. 16). He is seen over them (v. 14), He defends them (v. 15) and He saves them (v. 16). This will be a complete and permanent salvation, not like one of the many deliverances of Israel in their past history when they soon reverted back to a state of disobedience and self-will. They will then be a nation born of God, true to their character “as the flock of His people.” The flock speaks of their character of complete dependence upon their Shepherd, as well as the unity of their being gathered, rather than as individual sheep. How little Israel has known of that unity in all their past history! And sad to say, we, the Church of God, have lacked proper apprehension of the more vital, beautiful unity established in the Church, so that we have failed in practicing it as we ought. This is not just a unity of twelve tribes, but a unity of countless numbers of individuals from every nation under heaven redeemed by the precious blood of Christ.

Another symbol is added. Israel is said to be “like the jewels of a crown, lifted like a banner over His land.” The crown will belong to the Lord Jesus, but the born-again children of Israel will be like jewels in that crown, glittering with the reflection of the pure light of God in His land, prepared by Him for their blessing and for His glory.

Verse 17 lifts our eyes above this great blessing for Israel, to contemplate the Blesser Himself! “For how great is His goodness and how great is His beauty!” His character of goodness is wonderful, but it draws fuller attention to the great beauty of His own person. The beauty is in Him, not in Israel, though Israel will reflect that beauty as jewels reflect the light. This is confirmed by Psalm 90: 17, “Let the beauty of the Lord our God be upon us.” It is His beauty that David desired to behold in the house of the Lord (Ps. 27: 4). But in having our eyes directed to the Lord's goodness and beauty, we will in some measure reflect this in our own character.

When Israel recognizes the goodness and beauty of the Messiah, giving Him His place of rightful prominence, the prosperity of the nation will follow. The young men will flourish through abundance of grain, the maidens through new wine. Young men, previously conscripted for military service, not able to have their own homes, will prosper as never before. The young women too, often left without hope of eventual marriage because of mortality among men who were called to war, will be supplied with the new wine, which speaks of a new-found joy in a change of their entire situation. Everywhere today the strongest dissatisfaction with circumstances is seen among young men and women who rise up in protest against the government, many also suing their employers because of this discontent. When these find genuine satisfaction, then children and old people too will have no cause for complaint. Only in the knowledge of the Lord Jesus will this satisfaction be found.

ZECHARIAH 10

Blessing Assured in God's Time (vv. 1-12)

Following the prophecy of the certainty of God's future blessing for Israel, based on the perfect goodness and beauty of the Messiah, how good it is to see Israel encouraged to pray. They are to do so, however, as recognizing God's own time. Faith does this, for it depends on the certainty of the Word of God. This blessing for Israel is to be “at the time of the latter rain.” The early rain was in October and November, and the latter rain in March and April. Spiritually, there has been an early rain for Israel when the Lord Jesus came in lowly grace to suffer and die on Calvary. But Israel was not even grateful for this and took no advantage of it. Since then she has been passing through the winter of cold unbelief toward her Messiah, and the intensity of that winter will culminate in the great tribulation. But the springtime, “the time of the singing of birds,” will follow this long distress, and the godly in Israel will be awakened to pray earnestly for the latter rain. It will come whether they all pray for it or not, but God desires His people to be in tune with His thoughts of grace.

The thunderstorms of heavy rain will make the earth bring forth richly for Israel. This will no doubt be literal for the sake of the land, but its spiritual significance is more precious still, in the nation being refreshed and blessed in true spiritual prosperity.

Verse 2 shows that Israel had special reason to appeal to God in prayer, for they had been deluded by idols (or teraphim) by which idolaters sought supernatural help, and by diviners- those in contact with evil spirits, claiming supernatural powers. They had comforted in vain, making people feel comfortable when they were headed for greater trouble. The result was the people were wandering like sheep without a shepherd, and found themselves in trouble. There was really no shepherd at all, though there were those who took that outward place. Against these, the anger of the Lord was kindled (v. 3), for they were false shepherds, responsible to care for the people, but oppressing them instead. Also, he speaks of punishing the “he-goats.” Because goats are more able to lead than are sheep, sheep often will follow a goat. Goats are typical of unbelievers (Matt. 25: 31-46), and it has often happened that believers will follow an unbeliever who has an impressive title and ability to speak, but leads them in the wrong direction.

The Lord of hosts will visit His flock, to take His rightful place as Shepherd over the house of Judah and will make His flock “as His royal horse in the battle.” A royal horse is far different than a sheep. But when the time of judgment comes, the sheep will be given by God the dignity and courage of a warhorse to go boldly into the battle against the evils that had formerly oppressed them.

“From Him comes the cornerstone.” From the true Shepherd of Israel the cornerstone will be manifested. This is a prophecy concerning the Lord Himself. He is the cornerstone of God's edifice. Isaiah 28: 16 speaks of Him as “a precious cornerstone,” and 1 Peter 2: 6 confirms this One as being the Lord Jesus. He is also spoken of as the foundation, that upon which the entire building stands. The cornerstone is the reference point for the whole building: all receives its character from Him. It speaks of that which is stable, providing lasting blessing for Israel in contrast to the instability of their condition described in verse 2.

From Him “the nail” or peg also will come. This is another designation of the Messiah. He is as “a peg in a secure place” (Isa. 22: 23). “The nail” (KJV) is a hanger for clothes or other articles. He will bear up all the glory that no one else can bear, a weight of glory far beyond mere human strength. Also, “the battle bow” comes from God, this being another symbol of the Lord Jesus. He will accomplish victories just as the bow releases the arrows to effectively defeat the power of the enemy. His arrows will always find their mark. These features of His character are vitally connected to the establishing of blessing for Israel in the Millennium.

The last thing added here includes others beside the Messiah: “From Him every ruler together.” He will appoint those whom He chooses to exercise administrative authority over revived Israel. The word together involves the unity of such rulers in subjection to the Lord. He will make them “as mighty men” (v. 5), giving them power to “tread down their enemies in the mire of the streets,” in contrast to their often having been trodden down themselves in the past. This looks on to the end of the tribulation, following the time when the Lord Jesus suddenly appears on the Mount of Olives and Israel is broken down in true repentance and faith to receive their once-rejected Messiah. Then “Judah also shall fight at Jerusalem” (Zech. 14: 14) under the leadership of the Lord Jesus, “because the Lord is with them.” The joy of the Lord's presence with them will give them unusual courage and strength, so their enemies, though riding on imposing war horses, will be put to shame.

“I will strengthen the house of Judah” (v. 6). Though Judah will be weakened to the point of despairing of recovery, the strength of the Lord will change this completely. The house of Joseph also is mentioned here. The Lord will save them. In verses 6-12 we have the one direct reference to the ten tribes in Zechariah. They are first spoken of as Joseph, then as Ephraim who was the son of Joseph and took the place of representing the ten tribes who are sometimes called Ephraim, sometimes Joseph and often Israel.

Though Zechariah deals most extensively with Jerusalem and Judah, yet he uses this one occasion to tell us that the ten tribes also will yet share in the great blessing of the millennial kingdom of the Lord Jesus. He will save them and bring them again from their state of obscurity back to the land. Judah is reminded that, though they have despised the other tribes because of their defection during the reign of Rehoboam, God will have mercy on these tribes and they shall be as though God had not cast them off. Wonderful is the grace of God that can reverse the painful inflictions of His governmental judgments when those judgments have accomplished their purpose. He can do this because He is “the Lord their God,” and will hear them. They have been “lost” or “hidden” for centuries. But He knows where they are, and will bring them figuratively from their graves.

“Those of Ephraim shall be like a mighty man” (v. 7), just as is said of Judah in verse 5. This is a wonderful change that will bring such rejoicing as through wine. The difference is that wine will cheer a person only for a short time, but the joy of Ephraim will be lasting and full. Their children also will be interested observers, and will be glad, for this will be a dramatic change from a life that held no prospect of prosperity and blessing. They will rejoice, not only in their circumstances, but “in the Lord.” The knowledge of the Lord Jesus Himself will make all the difference.

”I will whistle for them and gather them” (v. 8). The word for whistle refers to a shrill-noted pipe used by shepherds to gather the sheep. Israel will thus respond to the authoritative call of the Lord Jesus in that day and will return to Him. He adds, “for I will redeem them.” This is prophetic language. Though the nation has been terribly decimated and depleted in numbers, they will again be as numerous as in their brightest days.

“When I scatter them among the peoples, they will remember Me in far countries, and they with their children will live and come back” (v. 9). God was in perfect control of Israel's scattering and prophesied of it long before. The length of their scattering has been far greater than might have been imagined, and some have argued that it has been too long for Israel even to be recognized if they are regathered. But God's sovereign work is seen wonderfully in this. Jews have retained their national identity, though for centuries scattered among other nations. As to the ten tribes, God is just as able to bring them back as He is to bring those of Judah back to the land, as He has been doing in recent years. Wonderful is the grace of God, and His power is no less wonderful.

Verse 10 indicates that some have been dispersed in the land of Egypt, others throughout the Assyrian empire which embraced a large part of the Middle East. Egypt is to the south and Assyria to the north, contrary directions, so the ten tribes have been scattered in different areas, just as Judah was. God will bring them “into the land of Gilead and Lebanon.” Judah did not inhabit those areas as did the other tribes. Gilead is east of Jerusalem and Lebanon north. Israel will take possession of what was theirs centuries ago. But even this will not provide room for them, a statement that brings to mind Isaiah 49: 20, “The children you will have after you have lost the others, will say again in your ears, 'The place is too small for me; give me a place where I may dwell.'”

The answer to this protest as to the size of Israel's land in the past is found in one of God's earliest prophecies. He told Abram, “To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates” (Gen. 15: 16). These borders embrace a size much larger than Israel has ever yet possessed, but God has promised it to the nation.

“He shall pass through the sea with affliction, and strike the waves of the sea” (v. 11). The sea is a symbol of the Gentile nations (Rev. 17: 15). The Lord Jesus will pass through all of these in His devastating judgment. The deeps of the river too, the sources of refreshment for those nations, will be dried up, leaving them desolated. Assyria and Egypt are specially mentioned as being brought low. The ten tribes will be strengthened in the Lord to “walk up and down in His name” (v. 12), no longer restrained by enemies, but in the freedom of having their own land, in willing submission to the Lord's authority.

ZECHARIAH 11

Judgment Because the True Shepherd of Israel is Rejected and a False Shepherd Accepted (vv. 1-6)

This chapter is all prophetic, dealing chiefly with the suffering of Israel because of their rejection of Christ, which eventually results in their tragic acceptance of the antichrist, who will be judged in God's time.

“Open your doors, O Lebanon, that fire may devour your cedars” (v. 1). Lebanon has been a constant victim of invasion from the north and has for years suffered through various foreign nations maintaining a standing army within its borders. But Lebanon has not yet seen the worst. Unwilling though it may be, it will have to open its doors to allow the northern army, the King of the North and his satellites, to pass through to attack Israel at the time when Israel has set up “the abomination of desolation” in the holy place. This will be at the middle of Daniel's 70th week (Dan. 9: 27), the beginning of the 3 1/2 years of “great tribulation.” While Israel is the object of attack, yet Lebanon will have great trouble too. The fire devouring her cedars may be literal, but its figurative significance is more serious, for the cedars speak of men of high dignity. The fir tree (v. 2) implies the prosperous, the oaks of Bashan, the strong. All of this will be brought low, including “the forest of the vintage.” The mass of common people (the forest) will no longer provide a “vintage” or valuable proceeds for the strong and mighty.

The attack of the King of the North proceeds rapidly southward. Not only are the high and mighty in Lebanon brought low, but the King of the North, “like a whirlwind” (Dan. 11: 40) comes against Israel and her “worthless shepherd,” the antichrist. The shepherds (of verse 3) who howl are primarily Israel's leaders, because “their glory” is spoiled. This appears to refer to the temple, which God would protect if Israel had been faithful to Him, but at that time the nation will be dreadfully defiled by idolatry. Therefore, He allows the temple to fall into the hands of the enemy. The King of the North and his armies (being evidently Moslem) will take pleasure in desecrating it, as is prophesied in Psalm 79: 1.

The roaring of the young lions is in contrast to the howling of the shepherds, while both are occasioned by the same attack. The lions are the fighters, and it appears that “the pride of Jordan” is Israel's boast in military strength. This will quickly be reduced to nothing.

Verse 4 goes back to consider the Word of the Lord previously spoken to the shepherds: “Feed the flock of slaughter.” The Lord was concerned for His people who were virtually destined for slaughter, as it is said also concerning Christians today, “For your sake we are killed all day long; we are accounted as sheep for the slaughter” (Rom. 8: 36). This is quoted from Psalm 44: 22, which applies directly to Israel. God's thoughts toward them were not those of slaughter, but of concern that they should be fed. But their possessors (or captors) considered it proper to kill them, thinking that Israel deserved such ill treatment. Therefore, they considered themselves not guilty in making Israel suffer. They were increasing their wealth by exploiting Israel and thanking the Lord that He had guided them to do this! Such is the perversity of men's hearts. Further, “their shepherds do not pity them” (v. 5). These are the authorities in Israel, responsible to care for the sheep, but they were scornful men, greedy of gain, just as will be the case at the time of the end (Isaiah 28: 14-18). Sadly, the people will willingly accept such rulers, and must suffer the consequences.

The Lord says He will no longer pity the inhabitants of the land. Judgment would solemnly fall, with men being delivered up to their neighboring enemies and into the hand of the King of the North, as we have already seen in this chapter. They would desolate the land without any intervention by God: He would not deliver Israel. Later the Lord Himself will come to deliver them from the King of the North, but this will be only when He has accomplished His full work with His own people by means of the sufferings of the tribulation.

THE TRUE SHEPHERD (vv. 7-14)

“So I fed the flock of slaughter” (v. 7). Zechariah is looked at as picturing the Lord Jesus. Though judgment was impending for Israel, this true Shepherd would spare no effort in seeking their restoration, and would feed them as long as they would receive His ministrations. His history on earth during His first coming shows this beautifully. He continued to diligently seek Israel's blessing until they rejected and crucified Him. The leaders determined His crucifixion, and the crowd followed them. Those who were true (“the poor of the flock”) were glad to receive the spiritual food He gave them, but this was a very small minority.

The two shepherd's staves that Zechariah takes are called Beauty and Bands. The first speaks of Israel's relationship to God, which is beautiful when there is willing submission to Him. It will be fully true when Israel is restored to the Lord for millennial blessing, as Psalm 90: 17 indicates, “Let the beauty of the Lord our God be upon us.” God had proposed such beauty for Israel on the basis of their obedience under law (Deut. 7: 12-15). “Bands” symbolizes the unity of Israel in relationship to one another. If their relationship to God had been right, then their relationship to one another also would have remained stable.

Verse 8 shows that the true Shepherd cares so perfectly for His sheep that He says, “Three shepherds also I cut off in one month.” These are evil men, taking the place of shepherds, but spoiling the flock. He says, “my soul was vexed (or grieved) with them, and their soul also loathed me” (JND). There have been many speculations as to who these three are, for there is no record in Israel's history of such a thing. Therefore it must be prophetic. I know of no other case of three prominent enemies of the Lord Jesus being cut off in so short a time, other than the beast, the false prophet and the King of the North. The Roman beast and the false prophet (the antichrist) will be taken together at Armageddon by the Lord Jesus appearing on the white horse (Rev. 19: 11-20), and they are cast alive into the Lake of Fire.

Immediately after this, the Lord appears in Jerusalem when the city is surrounded by the armies of the King of the North. The Jews will break down in deep repentance when they look on Him whom they had pierced (Zech. 12: 9-14). He will then go forth at the head of Israel's armies to fight against the besieging army (Zech. 14: 3, 14). The King of the North will haughtily “rise against the Prince of princes; but he shall be broken without human means” (Dan. 8: 25). This man will evidently share the same fate as the beast and the false prophet in being cast into the Lake of Fire (Isa. 30: 31-33). The King of the North and the Assyrian are the same person. All three of these will consider themselves to be shepherds of the people, concerned for the prosperity of their own respective nations, but all will be cut off in the space of a literal month. I do not speak dogmatically as to this verse applying to them, but I do not know of another three who fit the description. These three will cause Israel her greatest trouble at the time of the end.

Verse 9 shows that, in spite of the Lord's true care for Israel, they had rebelled against Him, for it is because of their rebellion that He said, “I will not feed you.” He leaves them for the time being to suffer the results of their folly: He will not intervene to prevent the death and cutting off of those who were suffering these results. “Let it die.” “Let it be cut off.” More than this, He says, “Let the rest eat every one the flesh of another.” This literally has taken place in some of Israel's ordeals when besieged (2 Kings 6: 26-29) and no doubt will take place in the tribulation. Spiritually speaking, the bitter animosity between neighbors results in people biting and devouring one another. Such things result from ignoring God.

Zechariah then took the first staff, Beauty, and cut it in pieces (v. 10). This symbolizes that the relationship between Israel and God had been broken. The covenant of law was conditional upon Israel's obedience. When Israel rebelled, God was perfectly right in breaking that covenant, for Israel had first broken it. That beautiful relationship was therefore totally broken off. “All the peoples” (or tribes) of the nation of Israel were included in this cleavage between themselves and the Lord.

However, there were some in the nation, “the poor of the flock” (v. 11) — the godly remnant — who waited upon God, having attentive hearts to recognize His dealings. They discerned that the word of the Lord was operative in God giving up Israel to the painful consequences of their guilt. But most were callous and undiscerning, giving God no credit for being in control of things by the authority of His Word.

The language of verses 10 and 11 is veiled, for we know from Matthew 27: 3-10 that this prophecy was fulfilled in the sad history of Judas betraying the Lord Jesus for thirty pieces of silver, then in remorse returning to the chief priests with the money and throwing it down in the temple. With this money they bought the potter's field for a place to bury strangers.

Why is the Lord represented in Zechariah as asking, “If ye think good, give me my price?” Is it not because He was presented to Israel, giving them the choice as to what to do to Him? He did not fight against being delivered up. They decided it was worth thirty pieces of silver, the price of a slave being gored to death by an ox (Ex. 21: 32), to have Him murdered. Then in verse 13 God's sovereign word speaks, “Throw it to the potter.” While the chief priests are seen in Matthew as making the decision, it was really God who sovereignly worked in them to bring them to this decision. How good to know that God is in perfect control!

As to the thirty pieces of silver, Zechariah says, “I took the thirty pieces of silver and threw them into the house of the Lord for the potter.” While it was Judas who actually threw the money down in the house of the Lord, the matter is spoken of in this way to show the humble acceptance of the Lord Jesus in His being rejected, and also to emphasize the enormity of Israel's guilt in the blood money being displayed in the temple, the place so holy to Israel! The potter is one who has power over the clay to make one vessel to honor, another to dishonor (Rom. 9: 21), a reminder of God's sovereign working with “the poor of the flock” or with people like Judas, the chief priests or Pilate, who, in spite of their stubborn determination to do their own will, were only tools in the hand of a sovereign God

The Messiah being rejected, it follows that the second staff, Bands must be cut in pieces (v. 14), signifying the breaking of the unity of Judah and Israel. Since their relationship to God has been severed by the cutting of Beauty, their relationship to one another will quickly suffer similarly. They will be left in a state of discord and misery. This ends the subject of the true Messiah and His rejection by His people, with the ensuing consequences.

THE WORTHLESS SHEPHERD (vv. 15-17)

We have seen Zechariah impersonating the true Shepherd; now in verse 15 the Lord instructs him to impersonate the foolish shepherd, the antichrist, taking the equipment of this man in order to feel the seriousness of a state of rebellion against the Lord.

In Acts 3: 26 Peter's words to Israel are reported, “To you first, God, having raised up His servant Jesus, sent Him to bless you.” But Israel refused Him and rejected the blessing He had to bring. Now God says, “I will raise up a shepherd in the land who will not care for those who are cut off, nor seek the young, nor heal those that are broken, nor feed those that stand still.” This is the negative side: this shepherd will bring no blessing whatever. God will raise him up because Israel has refused the faithful Shepherd, so that Israel may learn by experience the folly of such a choice. The Lord Jesus has come in His Father's name and was not received: the antichrist will come in his own name and will be received by Israel (John 5: 43). This will take place only after the rapture of the Church to heaven. While his coming will be according to the working of Satan (2 Thess. 2: 9), yet God is sovereignly above this, and tells Israel that He will raise up that deceiver.

The antichrist not only has a negative side to his evil character in bringing no blessing to Israel, but has a positively wicked side seen in his eating the flesh of the fat sheep and tearing off their hoofs. The fat sheep are those who prosper, and the antichrist will devour their prosperity and will render them unfit for any proper walk before God. He will be a master of hypocrisy, pretending to be a devoted Jew concerned for the welfare of his people (Ps. 55: 12-14), yet all the time defrauding them. Then we are told in the same chapter, Psalm 55: 21, ”The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet they were drawn swords.” He will use the godly remnant of Israel to help him gain a place of authority, as is seen in Psalm 55: 12-14, keeping company with them as one of them, taking sweet counsel together with them and going to the house of God together. Like Judas, he will deceive the godly into thinking he is one of them. Then when he has risen to a place of prominence among them, he will cruelly turn against them and persecute those who had befriended him (Ps. 55: 20). Though pretending to be a shepherd, he will be a mere hireling (John 10: 12).

“Woe to the worthless shepherd who leaves the flock” (v. 17). This man is called by many names. Being worthless, he is only fit for being cast out. His boastful prominence will be short-lived; then the solemn woe of God will fall in devastating judgment and he will be cast alive into the Lake of Fire (Rev. 19: 20).

We are told this worthless shepherd leaves the flock. When he has become great in Israel, uniting his forces with the Roman beast (Rev. 13), he will set up an image to the beast in the temple area of Jerusalem. This image is called “the abomination of desolation” (Matt. 24: 15). He will call upon Israel to give allegiance to the beast. The whole western world will fall under the beast's deception, being persuaded that no one will be able to wage war against the beast successfully. But this will not intimidate the King of the North, whom, because of Israel's protection of idolatry (Dan. 9: 27), God will send to invade the land. He will come against the antichrist “as a whirlwind,” and this worthless shepherd will “leave the flock.” At the time when the people of Israel face the greatest trouble of their history, this proud leader, held in such honor, will desert the sheep and leave them to the tender mercies of the wolf! What a contrast to the true Shepherd who will return to Israel shortly after, when they are in danger of being totally annihilated. He will comfort His sheep and lead them forth to pour out His judgment on the King of the North and his armies (Zech. 12: 10; Zech. 14: 3, 14).

The sword will be upon antichrist's arm, to dry it up (not cut it off). The arm speaks of the power to accomplish results. The sword, typically the Word of God, has power to render all the power of the creature useless. The antichrist will still have two arms to be cast into hell fire (Mark 9: 43). His right eye will be blinded. The left eye speaks of reasoning power by which we receive light, but the right eye is more important, speaking of the principle of faith in the living God. Because this man puts God out of his thoughts, he blinds himself to the truth of God by his perverted mind. When one willfully blinds himself, God will judicially blind him. But he will still have two eyes to be cast into hell fire (Mark 9: 47).

ZECHARIAH 12

The Deliverance of Judah and Jerusalem (vv. 1-9)

In this chapter Judah is mentioned five times, Jerusalem ten times. All in this chapter (as well as chapters 13 and 14) is prophetic of the future, except for the reference in Zechariah 13: 7 to the smiting of God's Shepherd, the death of Christ, which is plainly connected with the entire prophecy.

This is “the burden of the word of the Lord for Israel,” for the whole nation will be involved, though Judah is seen to be the center of the nation: her eventual blessing will mean the blessing of all Israel. The Lord introduces Himself as the One who “stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him.” These verbs, “stretches out,” “lays” and “forms” have a continuing force. We are dealing with a God who has not only brought everything into being, but who continues His work of maintaining creation according to His own sovereign will. There are some who think that after God's initial work of creation, He retired from the scene and allowed everything to evolve by itself, but this is totally false! His power is engaged continually in upholding the heavens and the earth, and also in forming man's spirit within him. We know that our thoughts, feelings and attitudes change as we grow older. This is because God continues to deal with us all our lives through. Israel, in their state of indifference to God's claims, needed to be reminded of God's continuing dealings with them.

“Behold, I will make Jerusalem a cup of bewilderment unto all the peoples round about, and also against Judah shall it be in the siege against Jerusalem” (v. 2-JND) This word bewilderment has in it the thought of causing people to reel or stagger like a drunken person. When either enemies or friends meddle with Jerusalem, God will make them act as if they drank a potion that reduces them to a state of inability to act sensibly. The siege against Jerusalem and Judah is the attack of the King of the North and his various satellite armies during the time of the Great Tribulation.

“And it shall happen in that day that I will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all the nations of the earth are gathered against it” (v. 3). The expression “in that day” corresponds to the many references to “the day of the Lord” in Scripture. This day begins when the Lord Himself intervenes in active judgment because of man's evil having risen to the height of publicly challenging God's authority by the erection of the image to the beast in the temple area of Jerusalem (Rev. 13: 14-17). All those nations who think they can handle Jerusalem, whether from a viewpoint of hostility or of apparent desire to help them, will suffer far worse consequences than they had imagined. This will be true, not only for the King of the North and his allies, who come with the object of annihilating Israel, but also for the beast and his Western European armies, who come to defend Israel against the King of the North. This reminds us of God's words to Laban, “Be careful that you speak to Jacob neither good nor bad” (Gen. 31: 24). God was dealing with Jacob: Laban must not excuse Jacob or defend him in wrong doing, nor must he accuse or condemn him. Nations too must learn that others must be left to God to deal with, rather than take it on themselves to interfere one way or the other.

In verse 4 the Lord's smiting the horse and rider with astonishment and madness refers to the King of the North and his allies gathered against Judah. God opens His eyes upon Judah, that is, He takes an active role in watching over them for good. Therefore He confuses their enemies and the horses on which they depend. The horses may stand for the policies and principles of warfare on which their enemies depend to carry them to victory, but these will be rendered useless and confused by the intervening power of God, and those who trust in them will become as ineffective as an insane man. Also every horse of the peoples will be blinded, left with no discernment of things as they actually are.

At that time the governors or leaders of the surrounding area of Judah will recognize the value of Jerusalem being the center of their nation, and will appreciate the faith of the inhabitants of the city in weathering such storms. Their faith becomes a strength for the leaders of Judah “in the Lord of hosts, their God.” Nehemiah 11: 2 provides a comment worth considering here: “And the people blessed all the men that willingly offered themselves to dwell at Jerusalem.” The strength of Jerusalem will be a strength to all of Judah, “in the Lord of hosts, their God.”

Verse 7 also is most interesting: 'The Lord also will save the tents of Judah first in order that the glory of the house of David and the glory of the inhabitants of Jerusalem may not be magnified above Judah.” The expression, 'the tents of Judah' emphasizes their weak position, exposed outside the city walls to the fury of the enemy, for the whole length of the land will have been flooded with blood, figuratively “unto the horse bridles” (Rev. 14: 20), and two thirds of the inhabitants will “be cut off and die” during the tribulation (Zech. 13: 8). The tender mercy of the Lord will be shown to the weak first, in His rescuing Judah from the enemy who will then concentrate on besieging Jerusalem (Ps. 59: 4-8). The Lord waits before delivering Jerusalem, however, for it is necessary to accomplish a complete work in those in the city, so they will be humbled rather than magnify themselves over Judah.

JUDAH LOOKS ON HIM WHOM THEY PIERCED (vv. 10-14)

After reading of the tents of Judah being saved first, now we are told of the defense of the inhabitants of Jerusalem. This last part of Zechariah 12 beautifully displays the grace and power of the Lord Jesus in dealing with His own people who have for centuries rejected Him, a reminder of the way Joseph dealt with his brethren when their circumstances virtually forced them into his presence (Gen. 42 to 45). But what is seen in verse 8 actually follows what is declared in verses 10-14, for verse 8 indicates the new-found strength and courage which will animate the inhabitants of Jerusalem. The following verses show the reason for this. He who is feeble among the people will be as David, having found strength such as David displayed in defeating Goliath.

“And the house of David will be as God, as the angel of the Lord before them.” The change will be so tremendous that the decisions and capability of the house of David will be like the sovereign, active power of God. This will be because “the Prince of the house of David,” the Lord Jesus, will take His place of supreme authority, and the people will learn in experience, “I can do all things through Him who strengthens me” (Phil. 4: 13). Also it is said they will be “as the angel of the Lord before them.” In the Old Testament the angel of the Lord often intervened in awesome power on behalf of Israel. This angel is the Lord Jesus Himself, though at that time He had not been manifested in flesh as He is now and as He will present Himself to Israel at the end of their Great Tribulation. In many victories of the Old Testament He went before them, though invisibly, but He will do so visibly in that day of which verse 8 speaks. The power of the house of David, therefore, will be as that of the angel of the Lord. Wonderful experience indeed! But such power is given to believers today in a true spiritual way to enable a living, moral triumph over every spiritual enemy. May we have grace to use it rightly!

That day is God's appointed time to destroy all those nations that come against Jerusalem (v. 9). These attacking armies will be headed by the King of the North, the Assyrian. They will first conquer Jerusalem and then continue southward to bring Egypt, Libya and Ethiopia into subjection (Dan. 11: 42-43), but will return in great fury when hearing news out of the east and the north. Eastern nations will be aroused to come also to Jerusalem, while the beast and his western armies will arrive at Armageddon which is north of Jerusalem, where the King of the North has returned to besiege the city with the intention of utterly destroying the Jews (Dan. 11: 44-45).

Before the Lord goes against those armies, however, He has serious work to do with His own people, the Jews. He will stand upon the Mount of Olives (Zech. 14: 4) from where He had ascended after His resurrection (Acts 1: 9-12). What a sight for Israel at a time when they find themselves in the deepest despair they have ever known! The Lord will work marvelously in their hearts, pouring upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications at this marvelous time when “they shall look upon Me whom they have pierced.” It is Jehovah who is speaking, for the Lord Jesus is Jehovah, God over all, blessed forever (Rom. 9: 5). The sight of this blessed Messiah of Israel whom they had crucified will produce the most profound, repentant mourning in the hearts of these once rebellious people. From the depths of their hearts will come those expressions of Isaiah 53, “Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement for our peace was upon Him, and by His stripes we are healed” (vv. 4-5).

Their sorrow will be that of one mourning for his only son, for they will realize that God has in matchless grace given His only Son to the awful sorrow of suffering for their sins. As the only (or unique) Son He is equal with God, for He is the eternal Son, therefore God Himself! He is indeed the firstborn also as to the truth of His Manhood — not firstborn in point of time, but having the rights of the firstborn because of who He is (Col. 1: 15-16). The firstborn was always given the place of dignity in Israel, though sometimes God intervened by giving the rights of the firstborn to one who was born later, as in the case of Jacob over Esau and of Ephraim over Manasseh (Gen. 25: 23; Gen. 48: 14-19). Thus Adam must give up his place of firstborn to the Lord Jesus.

The great mourning in Jerusalem is likened to the mourning of Hadadrimmon in the valley of Megiddon (v. 11). Hadadrimmon means “sound of the pomegranate.” The pomegranate (full of seeds) is often connected with the fruitful blessing of the Millennium, and the mourning of the Jews will be as the sound of promised blessing in store for them, for true repentance is the sure sign of blessing to come. The mourning in the plain of Megiddo may refer to Israel's mourning for Josiah at his death in the valley of Megiddo (2 Chr. 35: 22- 25). So Judah will be similarly affected in thinking of the death of the Lord of glory for their sakes.

This description of the repentance of Judah and Jerusalem is the prophetic fulfillment of the truth of the great day of atonement of which Leviticus 23: 26-32 speaks. On that day every year, the children of Israel were commanded, “You shall afflict their souls and offer an offering made by fire to the Lord.” If one did not afflict his soul or if he did any work on that day, he was cut off in death. This looked forward, therefore, to the day of Christ's manifestation to Israel, when the sight of the One whom they had pierced will draw forth their profound repentance. They will “cease from their own works” in appreciation of His own great work of atonement at Calvary. If one refused this, he would have a hard heart indeed and would righteously be cut off in judgment.

The mourning for Christ will be so intensely deep and personal that every family will mourn alone, and even husbands and wives will mourn apart from each other before God. When an orthodox Jew is converted to Christ, he is often utterly broken down at the thought that it was his own nation Israel that had despised and rejected the Messiah. This same sorrow will burden all the Jewish people at this future day of national repentance.

The family of the house of David is first specifically mentioned. David was the king who sinned grievously against God. The family of the house of Nathan is added. He was the prophet who exposed and reproved David (2 Sam. 12: 7). His family too will mourn in repentance. Then the family of the house of Levi indicates that the priests also will be included in this repentance. It was their work to restore one who had sinned, but they are reduced to the same need of restoration. Finally, the family of the house of Shimei. Shimei was the subject who cursed David (2 Sam. 16: 5-8). Thus, the whole range of the population of Judah and Benjamin is represented, as is seen too in the expression, “all the families that remain” after the land has been terribly diminished during the Great Tribulation. How marvelous will be the sight of this formerly rebellious nation bowed in genuine repentance at the feet of the Lord Jesus! We, the Church, will observe this from the height of the glory of God. If there is joy in the presence of the angels of God over one sinner who repents, how great will be the joy at the sight of the tremendous multitude turning to the blessed Lord of glory in repentance and faith! This will be a truly national repentance, but wonderfully individual at the same time.

ZECHARIAH 13

Results in Great Blessing (vv. 1-4)

Zechariah 13 is directly connected with what went before in Zechariah 12. Judah's repentance will find a wonderful restoring answer on the part of God. The fountain opened for the house of David in that day (v.1) will be the same fountain that was opened at Calvary, but never before acknowledged by the Jews. Only when they realize their sinfulness and uncleanness will they truly appreciate God's means of cleansing it away.

As to judicial cleansing from sins in the eyes of God, it is “the blood of Jesus Christ, His Son” that “cleanses from all sin” (1 John 1: 7). Judah then will realize the value of that blood shed at Calvary and find peace by virtue of this. But the fountain is not a fountain of blood, but of water. This implies, not judicial cleansing, but moral cleansing. The water of the Word of God (cf. Eph. 5: 25-26) will have wonderful effect in cleansing away the very attitude of disobedience on the part of the Jews. They will be cleansed before God from their guilt, and will be cleansed in character by their reception of the Word of God which has wonderful power to purge away their unclean habits. The Hebrew word opened has a continuing force, that is, the Word of God will continue to have precious effect in their lives from that time onward.

There also will be a cleansing of the promised land (v. 2). The Lord of hosts will sovereignly work to completely purge even the names of idols out of the land: their very memory will perish. The false prophets, energized by unclean spirits, will no longer have any place. In fact, prophecy will not be required at all, and anyone who attempts to pass as a prophet will be manifestly false. When one does this, the person's closest relatives are instructed to declare him false and be the first to pierce him through in solemn judgment. This illustrates the fact that not every individual who enters the millennium of blessing on earth will be born again, but the judgment of rebellious acts will be swift and decisive. Compare Isaiah 65: 20 which teaches that if one dies at 100 years of age, he will be still virtually a child in age, and will die only under a curse because of his own sin.

Isaiah 65: 20 reminds us of Deuteronomy 13: 6-10 which speaks of anyone (either brother, son, daughter, wife or friend) enticing others to serve other gods. That person was to be killed. Thus, in the Millennium, if anyone prophesies, it will not be God who has sent him; therefore, the underlying motive will be to turn people to false gods.

When the millennial kingdom is introduced, false prophets will be ashamed of their visions, knowing full well they are guilty of deception, and they will no longer wear a hairy mantle to deceive people into believing them (v. 4). Elijah and John the Baptist wore such garments, but this was in accord with the stern self-judgment that characterized them, and of their genuine mourning over the condition of the people to whom they prophesied. Prophecy was generally given because of a poor state among the people, but prophecy and mourning will be out of place when the Lord Jesus introduces the thousand years of peace.

NOT A PROPHET, BUT THE TRUE SERVANT (vv. 5-9)

“And He shall say” (v. 5). This refers to a specific Man in contrast to the prophets of verse 4. The Lord Jesus will not be a prophet in that day: “He shall say, I am no prophet.” Then He adds, “I am a tiller of the ground; for man acquired me [as a bondman] from my youth” (JND). The Hebrew word for tiller of the ground or farmer comes from a root meaning “to serve” (Strong's Concordance). From His youth the Lord Jesus was devoted to the service of mankind. While He was on earth He was a prophet (Luke 7: 16), but even then His servant character was more prominent than His prophecy. However, there will be no need for prophecy after He comes to reign, yet He will remain a Servant forever (Ex. 21: 5-6 and Luke 12: 37). How good to see that service is much nearer to the heart of God than is prophecy! May we too be found always in a spirit of willing service. We are not to neglect prophecy in such an evil day as ours, but prophecy may still be given in a spirit of lowly service.

“And one shall say unto Him, What are those wounds in thy hands?” (v. 6-JND). If He is simply a servant, why such wounds? The questioner is evidently one who has no knowledge of the crucifixion of this blessed Servant of God who had so graciously served man in his deepest need. The question could not come from Judah, for Judah was guilty of Christ's crucifixion, and Zechariah 12: 10-14 shows Judah in deep repentance before this question is asked. So it seems likely that the question comes from among the ten tribes who will return to the land about this time.

There are those who deny that this passage has reference to the Lord Jesus, but the internal evidence is transparently clear that it can refer to no one else. The answer, “those with which I was wounded in the house of my friends,” reminds us that it was His closest friends, the tribe of Judah, that had so grievously wounded the Lord Jesus.

Verses 7 to 9 embrace the entire time from the rejection and crucifixion of Christ until the introduction of His millennial kingdom. This type of prophecy is often found in Scripture, that is, the emphasis on important facts and their connection, though they are separated by a long period of time. The intervening history is left out in order to focus upon the significance of the prominent facts. “Awake, O sword, against My Shepherd, and against the Man who is My companion, says the Lord of hosts. Strike the Shepherd, and the sheep will be scattered; then I will turn My hand against the little ones.” It is God who speaks, but He used the sword of ungodly men in the carrying out of His words. Israel was virtually His sword, awakened in bitter animosity toward the Man who is God's companion, His equal. In fact, because of His claim to be the Son of God, Israel was determined to kill Him. Only Christ has such a relationship as this, for He is God. But not only did Israel strike Him: God's sword of judgment pierced His soul when alone He bore the agony of God's forsaking on account of the guilt of our sins.

The sheep would be scattered. At the very time of the Lord's crucifixion the disciples were scattered (Matt. 26: 31-32; John 16: 32), none being able to stand with Him in that terrible hour. More than this, following that most awesome death of all deaths, the people of the land of Israel were scattered in every direction among other nations, and this has continued all through the dispensation of grace toward the Gentiles.

“Then I will turn My hand against the little ones.” The expression the little ones infers those who appear to be little-“the poor of the flock” (Zech. 11: 11), the despised remnant of godly Israelites. Even these will suffer for a long time, though we know that God will preserve them by His grace through all the suffering and eventually manifest His goodness toward them in the coming day of millennial glory.

Verse 8 goes on to the end of the age, passing over our current dispensation of grace, for this prophecy considers God's dealings with Israel. The end of the age for them will involve the Great Tribulation and the introduction of the blessing of the kingdom of the Lord Jesus. In the land of Israel two thirds of the population will be cut off in death, while one third will be left to enter the thousand years of peace (v. 8). The estimated population of Israel in 1992 was 4,770,000. This means that well over three million will be cut off in death in that land in 3.5 years! How staggering will such a decimation be! A great sifting of Israel has continued in Gentile countries for centuries, such as the holocaust of six million of them under Hitler at the time of World War II. But this slaughter of Zechariah 13: 8 will take place in the land. We read in Ezekiel 20: 34-38 of the Lord's dealings with Israel (evidently the ten tribes) also at the time of the end, bringing them out from among the nations and pleading with them in the wilderness, causing them to pass under the rod and purging out the rebels from among them. Though they will be brought out from the countries in which they were living, these rebels will not enter the land of Israel, for the ungodly will be sifted out before they reach the land.

Therefore, Zechariah 13: 8 must refer to the tribes of Judah and Benjamin who will be sifted in the land. Revelation 14: 20 refers to this time of tremendous bloodshed, speaking of “the space of 1600 furlongs,” which is the length of the current land of Israel, approximately 200 miles or 320 kilometers.

The remaining “third part” are evidently “the little ones” of verse 7. Their faith will be tried by the fire of great tribulation. The hand of God will be on them in severe chastening as a father chastens his child. This is to refine the silver, for the fire does this: it separates the dross from the true silver or from the gold, that the pure metal may shine in all its radiance and give delight to the great Refiner. Malachi 3: 2-4 connects this occasion with the coming of the Lord, as He Himself sits as a refiner and purifier of silver. Well may it be asked, “Who may abide the day of His coming?” This reminds us of the words of 1 Peter 4: 17 concerning God's dealings at present: “For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end be of those who do not obey the gospel of God?” The same fire that will refine and purify believers will burn up unbelievers, for there is nothing of pure silver in them.

Those who are refined, however, will honestly call upon the name of the Lord. He will hear them and respond with the cheering word, “This is My people.” This is in contrast to God having before disowned Israel for centuries because of their rebellion, calling them “not My people” (Hosea 1: 9). Then Israel will wholeheartedly say, “The Lord is my God.” Though they have before rejected the Lord Jesus, they will then say just as did Thomas when he saw the wounded hands and side of the Lord Jesus, “My Lord and my God” (John 20: 26-28).

ZECHARIAH 14

Nations Punished, Then Restored (vv. 1-15)

This chapter goes back to consider the The Great Tribulation from another viewpoint. “Behold, the day of the Lord is coming (v.1). The day of the Lord stands in contrast to “man's day” (1 Cor. 4: 3 — JND). “Man's day” is the present time when God is allowing man to express his own opinions and to some extent have his own way. This day will culminate in man's bold challenge to God's authority by placing “the abomination of desolation” in the temple area of Jerusalem (Matt. 24: 15)-an image in honor of the Roman Beast — the leader of the revived Roman Empire (Rev. 13: 14-15). Thus man's proud defiance of God will rise to its most lawless height. Then the day of the Lord will burst upon the world in all its awe-inspiring solemnity. God will openly intervene in the affairs of mankind, first for judgment, then for blessing. In that day the spoil taken by the enemies will be divided in the midst of the city. The spoil will not be taken out first, but the enemies will be so complacent in having totally subdued the city that they will take all the time they want in dividing the spoils among themselves in the city.

God will gather all the nations to battle against Jerusalem (v. 2). Following the setting up of the ”the abomination of desolation” at the middle of the seven years, the Lord will send the King of the North, also named “the Assyrian” (together with a large alliance of nations) against Jerusalem, as “the rod of His anger” (Isa. 10: 5-6). Daniel 11: 40-41 speaks of this, saying that the King of the North “shall come against him (the antichrist) like a whirlwind,” and will “overwhelm them and pass through.”

The Lord Jesus, in speaking of this time, urges the Jews to flee out of Jerusalem when they see the idol set up there (Matt. 24: 15-18). Some will no doubt do so, but others will be left. The city will be taken, the houses plundered and the women ravished. The Jews will suffer dreadfully, for it will be “the time of Jacob's trouble” (Jer. 30: 7). We have seen (Zech. 13: 8) there will be great bloodshed. Also half of the city will be taken into captivity, the other half allowed to remain. Some years ago a news report told of a French agency discovering in Syria complete plans for a sudden thrust into Israel, which involved removing half of the population of Israel into Arab lands and replacing these with Arab residents. As yet Syria has been restrained by God from doing any such thing. They have found Israel too strong and militant. It may be that in the six day war they hoped to do this, but God gave Israel a decisive victory. But when God sends the King of the North against His people Israel, He will take away all the strength of Israel, so they will be totally defeated. Jerusalem will be left in a greatly weakened condition as the King of the North continues his advance southward, taking control of the land of Egypt and its treasures, and of the Libyans and Ethiopians (Dan. 11: 40-43).

After the King of the North subdues Egypt, Libya and Ethiopia, he will hear troubling news out of the east and the north that will cause him to rush back to Jerusalem (Dan. 11: 44-45). Therefore the time in between verses 2 and 3 of Zechariah 14 covers most of the 3 1/2 years of the Great Tribulation. At the end of the tribulation the Lord Himself will go forth to fight against those nations that have desolated Israel (v. 3). Though God has sent the King of the North, the Assyrian, to punish Israel, yet the Assyrian did not in his heart mean to do the will of God, but wanted “to destroy, and cut off not a few nations” (Isa. 10: 7). Therefore the Lord Himself will fight against the Assyrian and his confederate nations.

This great battle will take place, not at Armageddon, but at Jerusalem, for the Lord's feet will stand upon the Mount of Olives at Jerusalem (v. 4). This will fulfill what an angel told the disciples after they had seen the Lord Jesus taken up to heaven (Acts 1: 9-11). Just as He ascended from the Mount of Olives at Bethany (Luke 24: 50-51), so He will come to Israel at the same place.

At this time His coming will be with powerful signs, for the Mount of Olives will be split in two, leaving a great valley between the two sections. A great earthquake could cause this, whether the one spoken of in Revelation 16: 10, is difficult to decide. At any rate, three occasions of great significance to Israel are attended by great earthquakes, the death of the Lord Jesus (Matt. 27: 50-51), His resurrection (Matt. 28: 1-6), and the future great occasion of His returning to Israel. All of these events are intended, not only to shake the earth, but to shake people to their depths.

The citizens will be terrified and will flee as they fled from an earthquake in the days of King Uzziah. That particular earthquake does not appear to be mentioned anywhere else except in Amos 1: 1. In panic people will do anything without considering what is wise. Where do they think they can go to avoid an earthquake? They think only of getting away from the place where it first shook them. Why not appeal to the One who created the earth and holds it under His control? How much better it is to calmly face our troubles in communion with God than to try to run away from them. God's intention in shaking us is to drive us into His own sheltering presence. Jerusalem's inhabitants evidently will take advantage of the newly-made valley to escape.

“And Jehovah my God shall come, and all the holy ones with Thee” (JND). This connects with verses 3 and 4: it is not in chronological order, but rather indicates the events spoken of are connected with the Lord's coming. How clearly this verse teaches that Jesus is Jehovah! He comes “with His holy ones.” This does not necessarily refer to human believers, as does Revelation 19: 14 where the armies in heaven follow the Lord Jesus in His great conquest at Armageddon. More likely, these “holy ones” are angels as seen in 2 Thessalonians 1: 7-8, “when the Lord Jesus is revealed from heaven with His mighty angels.”

“It shall come to pass in that day that there will be no light; the lights will diminish” (v. 6). Joel 3: 15 speaks of this literal phenomenon, “The sun and moon will grow dark, and the stars will diminish their brightness.” See also Mark 13: 24-25. This reminds us of the conversion of Saul of Tarsus. When he met the Lord Jesus on the road to Damascus he was immediately a changed man, but was blinded, not seeing the light for three days. Israel's conversion will be similar. To begin with, the light will be obscured because of their years of being away from God: they will feel the darkness of their natural, unbelieving state before everything is cleared before their wondering eyes. It will be “a day known to the Lord” (v. 7), for He knows how to translate a sinful people from the darkness to the light through exercise of soul regarding both the darkness and the light. “At evening time it shall happen that it will be light.” When the light normally fades, the power of God intervenes to bring Israel the light that has eluded them for centuries. How often it also happens that in the eventide of one's life, the light of God breaks into the soul! This is marvelous mercy.

After the light comes there will be no lack of refreshment for the nation. Jerusalem being the center of God's dealings on earth, God will cause water to spring up in that city, forming two rivers, one going east to the Dead Sea, the other west to the Mediterranean. Ezekiel 47: 1-8 speaks of the waters issuing from under the threshold of the temple and going eastward, causing the Dead Sea to be transformed from salt water to fresh. Ezekiel mentions only the river flowing east, though Zechariah speaks of a westward river also. This phenomenon signifies the fact that Jerusalem will be God's earthly center from which blessing flows to the whole earth. Far higher than this is the truth taught in Revelation 22: 1, that a river of the water of life will flow out from the throne of God and of the Lamb in the midst of the heavenly city, with unceasing spiritual refreshment.

“And the Lord shall be King over all the earth,” not over Israel only, but over all nations. Again, God's king is the Lord Jesus (cf. Ps. 2: 6-8), and Scripture calls Him “Jehovah.” Significantly it is added, “In that day it shall be, The Lord is one and His name one.” Israel then will realize as never before, the truth the Lord Jesus declared to them, “I and My Father are one” (John 10: 30). Having rejected Christ, they blindly accuse Christians of having two gods (or three, if they have heard of the Trinity), but they will consider it wonderful when their eyes are opened to recognize that in Christ “dwells all the fullness of the Godhead bodily” (Col. 2: 9). They will recognize the God of Abraham, Isaac and Jacob as being revealed in the person of the Lord Jesus Christ. His name also will be one. The unity of His name has been declared before, as in Isaiah 9: 6, “His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” These are not considered names, but one name. Thus there is unity in the persons of the Godhead and there is unity in His name.

At this time all the land will be changed into a plain from Geba to Rimmon (v. 10). Geba was in northern Benjamin (Joshua 21: 17) and Rimmon in southern Judah (Joshua 15: 32). Evidently the earthquake will greatly change the contour of Judah and Benjamin, leaving much more fertile land. “Jerusalem shall be raised up and inhabited in her place.” Jerusalem will be the one high spot in the land of Judah, just as it will be given the place of prominent dignity among the nations. Then we are told the boundaries of the restored city. Benjamin's gate, the first (or former) gate, the corner gate, the tower of Hananeel and the king's winepress apparently encompass the whole inhabited city from east to west and from north to south. Such a description proves that Zechariah is speaking of the literal earthly Jerusalem, not the “new Jerusalem” of Revelation 21: 10-27.

What a relief for that city when its inhabitants are not periodically driven out, when there is no longer any fear of destruction and carnage, but all will have the assurance of safety and stability (v. 11). Thank God, permanent blessing depends on the permanency of the value of the work of Christ on Calvary, which Israel had so long refused, but will recognize and appreciate then.

Verses 12-15 go back (as prophecy often does) to consider other matters that precede the blessing of Jerusalem. The Lord will inflict a fearful plague upon those nations that have fought against Jerusalem, that is, the King of the North and his allies. “Their flesh shall dissolve while they stand on their feet, their eyes shall dissolve in their sockets, and their tongues shall dissolve in their mouths” (v. 12). When the atomic bomb was dropped on Hiroshima, it was reported that people suffered results similar to these, their flesh withering and their eyeballs draining out of their sockets while they stood on their feet.

But in this case we should not hastily conclude that nuclear warfare will be the means of the affliction, for the Jews in Jerusalem would not likely drop a nuclear bomb in the vicinity of their city. Also, Joel 3: 16 tells us, “The Lord also will roar from Zion, and utter His voice from Jerusalem.” He will go forth at the head of Israel's armies. Then verse 14 says, ”Judah also will fight at Jerusalem.” Would they be able to fight at all if nuclear bombs had been dropped nearby?

Another element also appears in this victory over Israel's enemies. The Lord will cause panic to overtake the attackers, so they will fight among themselves, not realizing what they are doing. This being true, together with the Lord going forth and Judah fighting and the plague inflicted on the enemy, it is plain that nuclear warfare is not involved. Still, it will be an awesome culmination of the time of trouble such as the world has never seen before (vv. 12-14)

The inhabitants of Judah, having been broken down in true repentance before the Lord, and born again, will fight with an energy divinely given. Christians today have no such commission to fight physically. They are to bear the oppression of evil men rather than to fight against them (1 Peter 3: 19-13). We have a heavenly inheritance (1 Peter 1: 3-4). But Judah will be fighting for their own earthly inheritance, and at that time this will be perfectly right. The warfare of Christians is not carnal (of the flesh), but spiritual (2 Cor. 10: 4-5).

The huge armies invading Israel will bring with them so many supplies that Israel will be made wealthy by the abundance of gold, silver and clothing they take as spoil. God not only enables His people to gain the victory, but enriches them also. It is a lesson for us. When we give the Lord Jesus His true place, as Israel will then, He gives us strength to defeat the power of the enemy and will use the occasion to enrich us as well, not materially, but spiritually. The exercise of terrible distress throughout the experience of the Great Tribulation will issue not only in victory over the enemy, but in abundance of lasting blessing.

Israel's victory at the end reminds us of the grace and power of God on behalf of King Jehoshaphat when a great multitude came against him from Moab, Ammon, Syria and Mount Seir. “Jehoshaphat feared, and set himself to seek the Lord and proclaimed a fast throughout all Judah” (2 Chr. 20: 2-3). With confidence in God they went to battle. Instead of stirring up bitter enmity in the soldiers' hearts, Jehoshaphat appointed singers to praise the beauty of holiness, saying, “Praise the Lord, for His mercy endures forever” (vv. 21-22). Then God spread confusion in the ranks of the enemy and they fought against one another until they were all killed, with Israel not having to fight at all. The spoil was so great that it took Israel three days to gather it (vv. 23-25).

Verse 15 tells us that the same plague of verse 12 will affect the horses, mules, camels, donkeys and any other animals of the enemy. This reminds us of God's instructions to Saul in 1 Samuel 15: 3, that not only was Amalek to be destroyed, but all their animals also. Since man's sin has badly affected all animate creation, that creation suffers with him (Rom. 8: 20). On this smaller scale, the animals that people have identified with their own rebellion against God will suffer the same judgment as the rebels.

THE GREAT TRANSFORMATION (vv. 16-21)

How Israel will marvel at the amazing change, in so short a time, that has transformed the struggling, suffering city of Jerusalem into the metropolis of the whole world! More than that, those remaining of the nations, formerly her enemies, will voluntarily come up to Jerusalem each year to keep the Feast of Tabernacles (v. 16) and to worship the King, the Lord of hosts (the Lord Jesus). How welcome will be the contrast of calm, settled peace to the former constant turmoil and unrest of the Jewish people! Of course it will be representatives of those nations who come.

The Feast of Tabernacles is singled out because it is the last of “the feasts of Jehovah” listed in Leviticus 23 and signifies the full accomplishment of God's counsels concerning Israel. It looks forward to the day of millennial blessing which Israel will then have entered upon (Lev. 23: 33-43). That feast of seven days was a time of great rejoicing after the harvest had been gathered in. Israelites were to make booths of branches of trees and live in them during that week. This teaches us that Israel will have wonderful safety as well as pleasant weather during the Millennium. There will be no thieves to break in nor cold and storms to assail them, nor danger from animals, nor apparently any infestation of insects.

This will not however be the perfect state, as eternity will be. People will still have sinful natures, but the Lord Jesus will be in authority, ruling in righteousness. If any nation decides not to recognize Jerusalem as God's center, not sending representatives to the city to give honor to the King, the Lord of hosts, then God will withhold rain from that country. Since Egypt does not depend on rain but is watered by irrigation from the Nile River, then if she sends no representatives to Jerusalem, she will be afflicted by a plague. What plague is not mentioned, but Egypt has in the past learned that God knows how to inflict the kind of plagues that greatly distress the nation (Ex. 7: 19 to Ex. 12: 30). During the one thousand years of peace while the Lord Jesus is reigning, the generally favorable circumstances in the world will be interrupted only by some individuals refusing to give honor to Him. The many who have not been born again will still retain an attitude of resentment against authority, even though that authority is kind and considerate. They will be ready to rise up in rebellion as soon as Satan is loosed from his prison and goes out to deceive the nations (Rev. 20: 7-9).

The last two verses dwell on the marvel of the change in Jerusalem. Even the bells on the horses will be engraved with the inscription, “Holiness to the Lord.” Israel will be “a holy nation.” Holiness will mark, not only their persons, but what they possess. There will be no separation between secular and spiritual life: all will be for God, just as Christian lives should be today. Even pots would be “like the bowls before the altar,” that is, daily eating utensils would be used as dedicated to the Lord.

The last sentence in Zechariah is an arresting one, “In that day there shall no longer be a Canaanite in the house of the Lord of hosts.” There is more instruction in this than merely the banishing of a literal Canaanite. The name means “a merchant,” and the house of the Lord in Israel has been plagued by a spirit of merchandising throughout its history, so that the Lord Jesus spoke with good reason, “Do not make My Father's house a house of merchandise” (John 2: 16). At last that house will be fully purified from the defilement of those who take advantage of Jewish religion to further their interests of greed. If the Lord's honor will be first in all the relationships of the people, including business, their business will not then infringe on the Lord's rights in His house. May we also in our day, hold God's house, the Church of the living God, in due respect, giving the Lord Jesus the supreme honor of which He is worthy.